Shab-e-Meraj — The Mystical Night

By Ghulam Rasool Dehlvi, New Age Islam 27 January 2025 One Of The Mystical Nights In Islam Is Layla-Tul-Isra—Popularly Known As “Shab-E-Me’raj” Or Me’raj-E-Rasool In The Indian Subcontinent. Shab-E-Me‘Raj Are Two Persian Words Which Imply This Meaning: The Night Of Mystical Ascension Or Spiritual Elevation ------ One of the mystical nights in Islam is Layla-tul-Bar’at—popularly known as “Shab-e-Me’raj” or Me’raj-e-Rasool in the Indian subcontinent. Shab-e-Me‘raj are two Persian words which imply this meaning: the Night of Mystical Ascension or Spiritual Elevation. It is celebrated on the 27th day of Rajab in Islamic Hijri calendar, which falls on the 26th of January this year. Thus, Shab-e-Me’raj will be celebrated tonight which includes readings of the legend, special prayers, and decorating mosques. In fact, Me’raj-e-Rasool is recalled as a major mystical miracle of the Prophet (pbuh) and a reminder of faith, devotion, and divine power. In Arabic, Me’raj is also called “Al Isra'” (the journey) and thus the Arabs call this Qur’anic event ‘Laylat ul Bar‘at’, the night that Muslims believe Allah the Almighty took Prophet Muhammad (pbuh) on the night journey from Masjid Al-Haram in Makkah to Masjid Al-Aqsa or Al-Quds at Jerusalem. To this, all Muslims of various schools of thought unanimously agree. However, there is a debate on the second part of the Isra’ journey or Safar-e-Me'raj—which is the Prophet’s ascension from Al-Aquds to Al-A’rsh or Allah’s throne in heaven. The question is: whether the Prophet’s ascension was physical (Jismani) or spiritual (Ruhani), and whether the Prophet's body remained on earth or ascended to heaven. The debate is a significant topic within Islamic thought, and it has been the subject of theological and philosophical discussion among scholars, theologians, and historians, with different perspectives emerging within the Islamic tradition. Me’raj-e-Jismani—The Physical Ascension: Some scholars argue that the journey (Isra) was a physical one, meaning that the Prophet's body was carried from the Ka’aba in Mecca to Al-Aqsa in Jerusalem and then ascended to the heavens which is actually why it is termed “Me'raj. This is rooted in the mainstream Sunni interpretations of the texts, particularly the Quran and Hadith, which describe the event in a way that could be understood as a tangible, bodily experience. Look at the following proofs: Quranic Evidence: In Surah Al-Isra (17:1), the Quran states: سُبْحٰنَ الَّذِیْٓ اَسْرٰی بِعَبْدِہٖ لَیْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ اِلَی الْمَسْجِدِ الْاَقْصَا Translation: Pure is He who took His servant (Prophet Muhammad) by night from Masjid Al-Haraam (in Makkah) to Masjid Al-Aqsa (in Jerusalem). As we see, there are two crucial words which have been used here: Subhana سُبْحٰنَ and Asraa اَسْرٰی. The convention belief is that the use of the word "Asraa” (i.e. “took") implies a real journey, and the mention of the physical mosques suggests that the Prophet’s body was involved in the movement from one mosque to another. We will now discuss each word separately and try to understand their significance. Subhana—سُبْحٰن: The verse starts with a glorious word: Pure is that Being. Pure from lying! Pure from every error and flaw! This is so because when we recite the incident of Me’raj-e-Rasool, the first doubt that we may harbour is whether it was merely a mystical ascension or physical too. Therefore, the first word uttered is: Subhana ‘سُبْحٰنَ which dispels our doubt in the Being who is All-Powerful and the Most Capable of everything (Qdeer). Thus, if anyone entertains any doubt in relation to the incident of Me’raaj (ascension) then they should take cognizance of Allah’s abiding might, power and purity. The divine attribute of ‘سُبْحٰنَ’ at the very outset itself indicates the occurrence of some great and glorious incident. Asraa—اَسْرٰی That Me’raj was a bodily ascension too, is also argued with a focus on the word “Asraa" or ‘اَسْرٰی’. It is important to remember that a night journey or walk is referred to as Isra in Arabic. Term "Isra" specifically refers to a night journey, and may not be applicable to walks taken during the day or evening. The Qura’n, in several other verses, uses the word ‘اَسْرٰی’ or other words derived from it, solely for travelling at night. In Surah Hud, it states: قَالُوْا یٰلُوْطُ اِنَّا رُسُلُ رَبِّکَ لَنْ یَّصِلُوْآ اِلَیْکَ فَاَسْرِ بِاَھْلِکَ بِقِطْعٍ مِّنَ الَّیْلِ Translation: The angels said, “O Lut, we are envoys of your God. These people will surely not reach you. So you must take your loved ones away from here by tonight.” Here, a derivative from the word ‘اَسْرٰی’ (“take”) has been used. Now let us try to understand this with the help of Tafsir al-Qur’an bil-Qur’an (interpretation of a certain Qur’anic verse by other Qur’anic verses). It is established in the Qur’an that the word ‘اَسْرٰی’ is frequently used for a night journey. See this in Surah Al-Shu’ara: وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِىٓ إِنَّكُم مُّتَّبَعُونَ Translation: And We inspired to Moses, "Travel by night with My servants; indeed, you will be pursued." Again, a derivative word “Asri” from Asraa or ‘اَسْرٰی’ has been used here. This enlightens us on two significant points: First, Israa’ is a journey, travel or a walk which takes place at night. Second, the order given to Prophet Lut (pbuh) to take his followers was not in the realm of dreams. He had to take them both with their bodies and souls. Similarly, The Israa’ which was meant for Moses was to depart in the night and take along his followers. Thus, the word ‘اَسْرٰی’ reveals that these Prophets did not take their followers in the world of dreams but rather in physical reality and in complete alertness; bodies along with their souls (Arwaah). Thus, we come to realize that wherever the word Israa’ is applied in the Qura’n, it implies both bodies along with souls. Hadith Evidence: Several Hadiths describe the Prophet’s physical experiences during the night journey, including the various encounters with angels, prophets, and witnessing events in the heavens. These details also seem to suggest a real physical journey. However, those who reject the idea of the Prophet's physical ascension often cite the following hadith narrated by Hazrat Aysha as their reasoning. It goes as: مَافَقَدْتُّ جَسَدَرَسُوْلِ اللہ ﷺ Translation: I didn’t find the body of the Prophetﷺ out of place. Rational Arguments: Advocates of the Prophet’s physical journey also point to the fact that the experience was described in terms of bodily movements, such as the Prophet riding the Buraq (a celestial steed) from Mecca to Jerusalem. The descriptions also mention his physical encounters with other prophets and witnessing heaven and hell, reinforcing the notion of a real, bodily journey. Me’raj-e-Ruhani - The Spiritual Journey On the other hand, some scholars and mystics argue that the Isra and Mi'raj was a spiritual journey, not a physical one. According to this interpretation, the Prophet's body did not leave the Earth, but his soul experienced the journey. Symbolic Interpretation: Those who view the journey as spiritual often highlight the metaphorical and symbolic aspects of the event. For instance, the ascent to the heavens is seen as a representation of spiritual elevation and the Prophet’s closeness to God, rather than a physical trip through the cosmos. Theological Arguments: A spiritual interpretation may also align with certain theological perspectives in which the miraculous nature of the event transcends the material world. This view holds that physical descriptions in the Hadiths may be symbolic or allegorical, pointing to the profound spiritual experiences of the Prophet. Mystical and Sufi Perspectives: Sufis, for example, frequently interprets the journey as an allegory for the soul’s ascent toward divine union. The details of the Prophet’s encounters in the heavens can be seen as a description of the stages of spiritual enlightenment and nearness to God. In regard to whether the Prophet’s body remained on Earth, most scholars agree that his physical body did remain in Mecca during the event. According to Hadiths, the Prophet’s companions who were with him at the time of the Isra and Mi'raj did not notice any absence or change in his physical presence, suggesting that his body was not removed from the Earth. However, there is still some debate in mystical circles, particularly among those who favor a more metaphorical interpretation of the event, about whether the Prophet’s body was fully conscious of the journey or remained in a state of deep spiritual meditation during the event. In conclusion, the question of whether the journey was physical or spiritual largely depends on one's interpretative framework. The physical journey view is supported by more literal readings of the texts, while the spiritual journey interpretation focuses on the deeper, metaphorical meanings of the event. Both interpretations acknowledge the miraculous and transformative nature of the journey but differ in their understanding of the medium—whether it was a tangible, bodily experience or an ethereal, spiritual elevation. Ultimately, the debate reflects broader discussions about the nature of religious miracles, the relationship between the physical and spiritual realms, and the ways in which religious experiences are understood and articulated in different Islamic traditions. ----- 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. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-spiritualism/shab-barat-mystical-night/d/134440 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 Critic Is Often An 'Artist Manqué'

By Sumit Paul, New Age Islam 27 January 20 There's one gentleman who was hibernating until a couple of months ago. But now he has become super-active, criticizing and pontificating whatever appears on this site as if god has given him the special rights and all the intelligence in the universe to criticize. But his main target is yours truly. Curtailing the introduction, let me get down to brass tacks. Why do certain individuals make it their lifetime mission to comment and criticize? There's no denying the fact that harsh critics are often talented, intelligent, and productive people. Unfortunately, they have a flaw that compels them to disparage others – almost, at times, as though they are diagnosing an illness in need of eradication. It seems they’re living according to the famous quip by Mark Twain: “Nothing so needs reforming as other people’s habits.” In the language of the self-help and recovery movements, these folks are often suffering from a disorder known as, “If You Spot It, You Got It [IYSIYGI].” It works like this: You notice that colleague X has what is, in your mind, is an affliction. You then take it upon yourself to castigate him for his affliction — irrespective of whether or not it impairs his on-the-job performance or has a negative effect on group morale. While there could be a raft of reasons for a person's inveterate critical behaviour, almost all critics have certain common traits which are: Feelings of insecurity, personal failure, revenge, envy and ego. Remember, a critic is often an 'artist manqué.' Though criticism can be constructive, more often than not, it's destructive, vitriolic, vindictive, caustic and even outright abusive (depending upon a critic's education, family background and social standing). Destructive criticism is often delivered in a manner meant to belittle or hurt the recipient. Critics with a mala-fide intention will go on criticizing. To quote a humorous Urdu poet Atiq Muradabadi, Kuchh Aadat Hi Aisi Ban Gayee Hai Meri/ Roti Hazm Nahin Hoti Tanqeed Kiye Bina" (Unless I criticize, I can't digest a morsel). I suggest, he (this compulsive critic) should read, Richard Brinsley Sheridan's novel, 'The Critic.' The story follows the character of Mr. Dangle, a wealthy and self-important theatre critic who prides himself on his knowledge and expertise in the arts. As he attends a new play at the theatre, he is joined by his friends Sir Fretful Plagiary, a nervous and insecure playwright, and Sneer, a sly and cunning fellow critic. Together, they navigate their way through the production, offering their thoughts and criticisms along the way. He must also read H E Briggs' " Keats's Conscious and Unconscious Reactions to Criticism of Endymion " (24 pages). While no one, barring the academicians, remembers the names of the rabid critics of John Keats, the world gushes over Keats' sublime poetry. Yaas Yagana Changezi should be a case history for all the 'talented' critics, for, he (Yaas) wasted his remarkable poetic skills on criticizing the perceived obscure nature of Mirza Ghalib's poetry. Rather than cavil at what people say or write, carve a niche for yourself. Great Urdu critic and poet Khaleel-Ur-Rahman-Azmi (1927-1978), who taught British Urdu scholar Professor Ralph Russell how to read and write Urdu, once said, "Shayari Karte Waqt Dil-O-Dimagh Aasmaan Ki Bulandiyon Ko Chhoone Lagte Hain, Lekin Tanqeed Ke Waqt Naqqaad Mein Zameen Se Vaabsta Halkapan Aa Jaata Hai" (While writing poetry, heart and mind touch the dizzying heights of the sky, but while criticizing, a critic tends to suffer from the frivolity and levity of this world). Has our dear critic got the drift? No hard feelings. Cheers! ----- 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/critic-artist-manque/d/134438 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 Dargah of Syed Naseeruddin Yusuf Shah Baba: A Spiritual Landmark in Amravati, Maharashtra

By Sahil Razvi, New Age Islam 27 January 2025. Located in Amravati, Maharashtra, near the famous Amba Temple, the Dargah of Syed Naseeruddin Yusuf Shah Baba is a historic shrine revered by people of all faiths. Known for its rich legends, spiritual significance, and interfaith harmony, the shrine continues to attract devotees seeking blessings and solace. Main Points: 1. The Dargah is situated at Takia, Amba Gate, Amravati, Maharashtra, was rebuilt by a Hindu trader in 1945-47. 2. It features a small, Central Asian-style structure with a courtyard and the saint’s turbat. 3. Syed Baba is known for miracles, including defeating a demon terrorizing Amravati in Maharashtra and transforming a girl into a boy. 4. Devotees of all faiths visit, offering sweets, coconuts, and mannat. Two urs and Id-e-Milad are celebrated annually. 5. Communal tensions and orthodox influences have reduced Muslim visitors, but the shrine remains a symbol of unity. ----- The Dargah of Syed Naseeruddin Yusuf Shah Baba is a revered shrine located at Takia, Amba Gate in Amravati City of Maharashtra. Situated near the famous Amba Temple, the shrine holds historical and spiritual significance, attracting devotees of all faiths. The area around the shrine is predominantly a Hindu residential locality, with few Muslims residing nearby. Historical and Architectural Significance The Dargah is an ancient structure, built in a style reminiscent of Central Asian architecture. It is relatively modest in size, with a single room housing the Turbat (grave) of Syed Shah Baba, a small balcony, and a courtyard. The shrine was granted Inam (endowment) in 1163 Hijri. Initially, it comprised only the Turbat, but the present structure was constructed between 1945 and 1947 by Rajawali Seth, a Hindu trader from Amravati in Maharashtra. The Life and Miracles of Syed Baba Syed Naseeruddin Yusuf Shah Baba is remembered as a popular and spiritually powerful saint. According to legend, he initially resided in southern India. It is believed that Emperor Aurangzeb, unable to conquer the Deccan and the Golconda Fort held by the Nizams, sought guidance from Baba’s guru. Upon receiving a letter from his guru, Baba left for a meeting, during which Aurangzeb seized the Gaddi (seat of power). Baba subsequently moved to Amravati, Maharashtra One of the most famous stories associated with Baba revolves around his battle with a terrifying Rakshash (demon) that plagued Amravati, devouring humans and causing fear among the locals. The demon’s reign ended when Baba used his supernatural powers to subdue it. Baba fought the demon and, using divine intervention, provided it with inexhaustible food and water until it could no longer harm anyone. Eventually, Baba inserted a wooden rod into the demon’s mouth, rendering it harmless. Another notable tale highlights Baba’s miraculous powers. An engineer who sought a son was instead blessed with a daughter. When the girl was ten years old, her family visited the shrine, and the child wished to enter the sacred room housing the Turbat. Since women were not allowed inside, her mother lamented, claiming that if the saint had granted them a son instead, he could have entered. At that moment, the girl transformed into a boy, shedding her garments to demand a boy’s attire. Devotees and Rituals The shrine is visited by people of all faiths, with Hindus forming the majority of devotees due to its location. Women often bring their children to touch their foreheads against the Turbat, seeking Baba’s blessings. Devotees commonly offer sweets, coconuts, and other items, while mutton and chicken are also presented—though beef is strictly prohibited. Special prayers and gatherings take place on Thursdays (Jumme Raat) and Fridays (Jumma). Two significant Urs (annual commemorations) are celebrated at the Dargah. The first Urs is held from the 11th to the 13th of Shaban, featuring Mahfil (spiritual gatherings) but no Qawwali. A communal Langar is organized, serving rice and lentils to visitors. Since 1988, the shrine has also hosted Id-e-Milad celebrations. During Muharram, a Tazia is placed at the Dargah for five days. Devotees often tie strings to the grills of the Dargah as a form of Mannat (vow), seeking blessings or fulfilment of wishes. The hereditary Mujawir (caretaker), Mehboob Ali Shah, provides sacred ash and water believed to cure illnesses. Newlywed couples frequently visit the shrine to pay homage and seek blessings for a prosperous married life. Contemporary Challenges In recent years, there has been a decline in the number of Muslim visitors to the Dargah. The influence of the Tablighi Jamaat, promoting a more orthodox interpretation of Islam, has contributed to this change. Additionally, Amravati has experienced communal tensions, further affecting the shrine's Muslim patronage. Despite these challenges, the Dargah continues to serve as a spiritual haven, welcoming devotees from all walks of life. The Dargah of Syed Naseeruddin Yusuf Shah Baba remains a testament to the enduring power of faith and interfaith harmony. It stands as a symbol of Amravati’s rich spiritual and cultural heritage, drawing countless pilgrims seeking solace, blessings, and a connection to the divine. References: Hindu-Muslim Syncretic Shrines and Communities By J. J. Roy Burman- Page 57 https://sufifmali.blogspot.com/2016/12/hazrat-syed-yusuf-shah-ra.html Indian Journal of Secularism IJS : a Journal of Centre for Study of Society & Secularism · Volume 10 ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-society/dargah-naseeruddin-baba-spiritual-amravati/d/134439 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 Legacy of Inclusion: Muslim Leaders in Constitution Drafting

By Syed Amjad Hussain, New Age Islam 26 January 2025 Muslim leaders played a pivotal role in shaping India's Constitution, advocating for secularism, minority rights, equality, and unity. Their contributions ensured an inclusive framework that reflects India's diverse ethos and remains a cornerstone of its democracy. Main Points: 1. Prominent Muslim leaders like Maulana Abul Kalam Azad, Sir Syed Muhammad Saadullah, and Tajamul Hussain significantly contributed to India's Constitution. 2. Leaders championed a secular state ensuring religion remained a private matter, fostering equality and unity. 3. Muslim members actively shaped provisions guaranteeing equality, religious freedom, and non-discrimination. 4. Articles 29 and 30 were introduced to protect minorities' cultural, educational, and linguistic rights. 5. Post-Partition, Muslim leaders balanced promoting unity while safeguarding minority interests amid mistrust and communal tensions. ------ Introduction The creation of the Indian Constitution has been an outstanding chapter in the annals of the largest democracy in the world. As the supreme law of the land, it embodies the aspirations, values, and vision for a free India, celebrating diversity and inclusivity. What makes this achievement even more remarkable is that it was a collective effort by individuals from various communities, including the significant contributions of Muslim members of the Constituent Assembly in shaping India's constitutional framework to reflect the shared ethos of secularism, equality, and justice. This article explores, in depth, the roles of Muslim leaders and intellectuals who participated in the Constituent Assembly debates, dominated the discourse on inclusivity, and left a legacy that continues to shape modern India. The Constituent Assembly: A Historical Context The Constituent Assembly of India was formed on the recommendations of the Cabinet Mission Plan in 1946. Initially comprising 389 members, it was representative of India's diverse population. Leaders from different religions, linguistic groups, and cultural backgrounds came together to draft a Constitution for the new nation. However, the traumatic events of Partition in 1947 significantly altered the assembly's composition, eventually reducing the membership to 299. Despite the political tensions and communal upheaval surrounding Partition, Muslim leaders who chose to remain in India played a crucial role in the assembly. Their contributions were aimed at safeguarding the rights of minorities, fostering unity, and embedding the principles of secularism and justice into the Constitution. Muslim Representation in the Constituent Assembly In the 1946 elections, the All-India Muslim League dominated Muslim representation in the assembly, securing 73 of the 78 Muslim-reserved seats. However, following Partition, a large number of League members migrated to Pakistan, leaving a vacuum that was filled by Muslim leaders from the Indian National Congress and other independent representatives. These leaders ensured that the voices of Muslims in India were not sidelined during the Constitution-making process. Prominent Muslim members of the Constituent Assembly included: 1. Maulana Abul Kalam Azad 2. Sir Syed Muhammad Saadullah 3. Tajamul Hussain 4. Hasrat Mohani 5. B.H. Zaidi Each of these individuals brought their unique perspectives and expertise to the assembly, contributing to an inclusive vision of India's Constitution. Prominent Muslim Leaders and Their Contributions 1. Maulana Abul Kalam Azad As one of the most influential leaders in the assembly, Maulana Azad was a scholar, freedom fighter, and ardent advocate of secularism. A prominent figure in the Indian National Congress, he championed the ideals of unity in diversity and firmly opposed communalism. Secularism: Azad believed that India, with its rich diversity, required a secular state. He argued that religion should remain a personal matter and must not interfere in state policy. Education and Social Reforms: A strong proponent of education, Azad laid the foundation for Article 45, which emphasises free and compulsory education for children. Unity and Nationalism: He consistently stressed that individuals were Indians first, above all other identities. 2. Sir Syed Muhammad Saadullah A member of the Drafting Committee, Sir Saadullah was a former Premier of Assam, an eminent lawyer, and a seasoned politician. His contributions focused on the legal and administrative framework of the Constitution. He advocated for clauses ensuring the protection of minority rights. He played an active role in discussions on fundamental rights, particularly religious freedom and equal protection under the law. Representing Assam, he highlighted issues of land rights and regional autonomy. 3. Tajammul Hussain Representing Bihar, Tajammul Hussain was a strong advocate of national integration. His notable contributions included: Opposition to Communal Reservations: Hussain argued that communal reservations would hinder national integration and deepen divisions in society. Equality for All: He maintained that all citizens, irrespective of their religion, must enjoy equal rights and opportunities. His pragmatic approach earned him the respect of his peers in the assembly. 4. Hasrat Mohani A revolutionary poet and freedom fighter, Hasrat Mohani was also an advocate for socialism and individual freedoms. He played a key role in advocating for freedom of speech and expression, which later became part of Article 19. He opposed excessive centralisation of power, warning against potential authoritarianism. He strongly promoted civil liberties and personal freedoms. 5. B.H. Zaidi B.H. Zaidi’s contributions revolved around ensuring cultural and educational rights for minorities. His efforts were instrumental in shaping Articles 29 and 30, which protect the rights of minorities to preserve their culture and establish educational institutions. Muslim Leaders’ Contributions to Constitutional Debates 1. Fundamental Rights Muslim members were active participants in debates on fundamental rights, advocating for provisions that: Ensure equality before the law (Article 14). Prohibit discrimination based on religion, race, caste, sex, or place of birth (Article 15). Guarantee freedom of religion (Articles 25–28). These provisions underscored their commitment to an inclusive and egalitarian society. 2. Safeguarding Minority Rights Muslim leaders recognised the challenges minorities might face in a majoritarian democracy. Their advocacy led to the inclusion of: Articles 29 and 30, which protect cultural, educational, and linguistic rights. Provisions ensuring non-discrimination in public employment and access to public services. 3. Secularism Leaders like Maulana Azad and Tajammul Hussain strongly advocated for secularism, arguing that the state must remain neutral in matters of religion. This principle became a cornerstone of the Indian Constitution. 4. Federalism and Regional Autonomy Sir Saadullah and other leaders highlighted the importance of a federal structure that respected regional diversity. Their inputs influenced the final framework of the Indian Union. Challenges Faced by Muslim Leaders Muslim leaders in the Constituent Assembly faced numerous challenges, including: 1. Suspicion and Distrust: In the aftermath of Partition, their loyalty to India was often questioned. However, their steadfast commitment to secularism and national unity dispelled these doubts. 2. Communal Tensions: The violence and mistrust following Partition created a difficult environment for their advocacy of unity and inclusivity. 3. Balancing Interests: They had to navigate the delicate balance between safeguarding minority rights and promoting national integration. The Legacy of Muslim Leaders in the Constitution The contributions of Muslim leaders have left an indelible mark on the Indian Constitution. Their efforts ensured: A robust framework of fundamental rights that guarantees equality and individual freedoms. Constitutional safeguards for minorities that promote cultural diversity and protect educational rights. The principle of secularism, which remains central to India’s democratic ethos. Conclusion The making of the Indian Constitution was a collective effort, and the contributions of Muslim leaders stand as a testament to their vision for an inclusive and united India. Their roles in shaping key constitutional provisions reflect their unwavering commitment to justice, equality, and national integration. As India celebrates its 75th Republic Day, the values enshrined in the Constitution—shaped in part by these visionary leaders—serve as a guiding light for the nation’s future. The story of Muslim contributions to the Constitution is not merely a historical account; it is a reminder of the rich pluralism that defines India. It underscores the importance of dialogue, diversity, and the shared responsibility of building a nation that thrives on unity in diversity. ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islam-politics/muslim-leaders-constitution-drafting/d/134434 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 Critical Refutation of Sayyid Qutb’s Concept of Hakimiyya: Errors, Misinterpretations, and Its Impact

By Grace Mubashir, New Age Islam 25 January 2025 Sayyid Qutb's Doctrine Of Hakimiyya, As Much As It Stems From Legitimate Fears Regarding Governance And Morality, Is Flawed In Its Interpretation And Practice. By Selectively Interpreting Islamic Scriptures, Reducing Complicated Issues To Oversimplified Terms, And Embracing Nondemocratic Ideals, Qutb Created An Environment Conducive To Extremism And Violence. Major Points: 1. Sayyid Qutb’s concept of Hakimiyya, which asserts that sovereignty belongs exclusively to Allah and rejects governance not based entirely on Shari’a, has significantly influenced extremist ideologies. His interpretation redefines Jahiliyya to label societies governed by human-made laws as ignorant, justifying rebellion against secular governments and acts of terrorism. 2. Moderate scholars across the Islamic world, including South Asia, have extensively refuted Qutb’s ideas, highlighting theological errors and misinterpretations of Qur’anic texts. Thinkers like Abul Kalam Azad, Muhammad Iqbal, and Maulana Wahiduddin Khan argue for a dynamic, context-sensitive, and peaceful approach to governance rooted in Islamic principles such as Shura (consultation), Adl (justice), and Maslaha (public welfare). 3. They emphasize Islam’s adaptability, inclusivity, and its call for moral reform rather than coercion or confrontation. Qutb’s rigid framework ignores historical models like the Prophet Muhammad’s Charter of Medina, which demonstrated coexistence and pluralism. The concept of Hakimiyya has fuelled division and extremism, but by returning to Islam’s core values of justice, mercy, and wisdom, and through intellectual renewal and interfaith dialogue, such misinterpretations can be effectively countered. ------- (Sayyid Qutb (1906–1966) ------ Sayyid Qutb (1906–1966, a leading 20th-century Islamic intellectual and member of the Muslim Brotherhood, has had a significant impact on contemporary Islamist thought. One of his most controversial and lasting concepts is that of Hakimiyya (sovereignty), which he developed in his fundamental texts, most famously Milestones (Ma'alim fi al-Tariq) and his commentary on the Qur'an, In the Shade of the Qur'an (Fi Zilal al-Qur'an). Hakimiyya teaches that sole sovereignty resides with Allah and that systems of man-made governance are always illegitimate. Though initially meant as a critique of secular rule and a call to get back to Islamic principles, Qutb's theory of Hakimiyya has been misused by terrorist organizations to promote violence and insurrection. The purpose of this article is to discuss Qutb's theory of Hakimiyya, the arguments presented, his understanding of Islamic scripture, and how it has been misinterpreted by terrorists to support their cause. The discussion will also involve a disproof of these extremist interpretations according to Islamic scholarship. 1. Understanding Hakimiyya: Qutb's Theory and Arguments Hakimiyya, derived from the Arabic root word Hukm (to judge or rule), refers to the sovereignty or governance of Allah over all aspects of life. For Qutb, this concept is not merely theological but profoundly political. He believed that the only legitimate law is Shari’a (Islamic law), and any form of governance not based on divine law is tantamount to Jahiliyya—a state of ignorance akin to pre-Islamic Arabia. Key Arguments of Hakimiyya 1. Sovereignty of Allah alone: Qutb believed that sovereignty is for Allah alone, in accordance with Qur'anic verses like: - "The choice is only for Allah. He has commanded that you worship none but Him." (Qur'an 12:40) - "And judge between them by what Allah has revealed, and do not follow their desires." (Qur'an 5:49) Qutb understood these verses to indicate that only Allah can make laws, and humans cannot enact laws that go against divine will. 2. Rejection of Secularism: Qutb criticized secularism and man-made laws severely, regarding them as rebellions against Allah. He argued that democratic regimes, which grant authority to humans to make laws, naturally contradict the principle of Hakimiyya. 3. Jahiliyya as a Universal Condition: Qutb extended the concept of Jahiliyya to modern societies, arguing that even Muslim-majority states are in a state of ignorance if they do not fully implement Sharia. This redefinition of Jahiliyya allowed Qutb to denounce existing Muslim governments as illegitimate. 4. Divine Law as Freedom: According to Qutb, submission to the sovereignty of Allah is the highest expression of human freedom. For him, divine law shields man from the oppression of human systems and rulers. 2. Interpretation of Islamic Texts and Theological Underpinnings Qutb's case for Hakimiyya has its basis in selective interpretations of Islamic scriptures. Although his arguments appeal to some Qur'anic ideals, they tend to be decontextualized or overstated in order to defend his ideology. Key Textual Interpretations 1. Qur'anic Stress on Godly Authority: - Qutb understood passages such as Quran 6:57 ("The decision rests with none but Allah") as a clear denial of human legislative power. But classical scholars maintain that such passages establish Allah's final authority while permitting human rule within Islamic parameters. 2. The Role of Shari’a: - Qutb equated Shari’a with divine law in its entirety, ignoring the diverse interpretations and schools of thought within Islamic jurisprudence. For example, Fiqh (Islamic jurisprudence) is a human effort to understand divine law, and classical scholars emphasized its flexibility to address societal needs. 3. Concept of Jahiliyya: - Qutb's extension of Jahiliyya to a universal condition was a deviation from classical Islamic thought, where it was used specifically to refer to the pre-Islamic era. Scholars such as Abul Hasan Ali Nadwi criticized Qutb's application of Jahiliyya on the grounds that it unfairly delegitimizes Muslim societies. 3. The Exploitation of Hakimiyya by Terrorist Organizations The radical interpretation of Hakimiyya has provided ideological fuel for extremist groups like Al-Qaeda, ISIS, and others. By invoking Qutb’s writings, these groups justify violence, rebellion, and even acts of terrorism against governments and civilians. Key Ways Terrorists Exploit Hakimiyya 1. Declaring Muslim Leaders as Apostates: - Extremist groups label Muslim rulers as apostates if they do not implement Sharia in its entirety, drawing on Qutb’s concept of Jahiliyya. This Takfir (excommunication) justifies rebellion against Muslim states. 2. Legitimizing Armed Jihad: - Hakimiyya is applied to contend that armed jihad has to be waged against un-Islamic regimes to bring about their overthrow and form a caliphate. For example, ISIS based its violent quest for an Islamic state on Qutb's works. 3. Denying Democracy and Secular Rule: - Terrorist ideologies argue that involvement in democratic processes is a type of shirk (making partners with Allah) because it gives humans the sovereignty. This has culminated in attacks on political leaders and democratic institutions. Sayyid Qutb’s concept of Hakimiyya represents a significant and controversial contribution to modern Islamist thought. While it offers a critique of secular governance and a call for divine sovereignty, its radical interpretations have been exploited by terrorist groups to justify violence and rebellion. However, mainstream Islamic scholarship provides robust refutations of Qutb’s ideas, emphasizing the flexibility, inclusivity, and ethical foundations of Islamic principles. In order to counter the abuse of Hakimiyya, there is a need to encourage moderate and reformist interpretations of Islam and to create a narrative that gives precedence to social justice, peace, and coexistence. It is only by countering extremist ideologies at their origin that Muslim societies can restore the authentic spirit of their faith and counter the ruinous legacy of radicalism. Hakimiyya: Flawed Concept Of Islamic State And Society Sayyid Qutb’s doctrine of Hakimiyya, which posits that sovereignty belongs exclusively to Allah, has been one of the most polarizing ideas in modern Islamic thought. While this concept is rooted in traditional Islamic theology, Qutb’s interpretation of Hakimiyya as a wholesale rejection of man-made governance systems and secular political structures has invited widespread criticism. This doctrine, as developed in his writings, particularly Milestones (Ma'alim fi al-Tariq), has been co-opted by extremist groups as a theological foundation for rebellion, violence, and the rejection of pluralistic governance models. Qutb argued that any system not based entirely on his understanding of Shari’a constitutes Jahiliyya, or ignorance, and an affront to divine sovereignty. Though Qutb's ideology has influenced violent extremist groups like Al-Qaeda and ISIS, there have been in-depth refutations of his propositions by classical as well as contemporary Islamic scholars. These scholars counter that Qutb's explanation of Hakimiyya is fraught with theological inaccuracies, misinterpretation of Qur'anic verses, and misunderstanding of the dynamic and comprehensive concepts of Islamic jurisprudence. The essay critically reviews the weaknesses of Qutb's interpretation of Hakimiyya, and points to the inaccuracies of his assertions, misinterpretation of the Islamic scriptures, and the negative impacts of implementing his thoughts. Citing abundantly from the classical and contemporary scholars, the critique illustrates how, in formulating Hakimiyya, the subject has become not only contradictory to Islamic ideas but also violative of the faith's moral and spiritual constructs. Flaws in Qutb's Concept of Sovereignty Qutb’s concept of Hakimiyya is built on the premise that divine sovereignty is fundamentally incompatible with any human governance system that is not explicitly based on his interpretation of Shari’a. While the notion of Allah’s ultimate sovereignty is an uncontested principle in Islamic theology, Qutb’s framing of this concept as a rejection of man-made laws oversimplifies the relationship between divine guidance and human agency. Historically, Islamic governance has always operated within a framework of balance between divine principles and human discretion. Imam Al-Shatibi, a renowned Andalusian jurist, argued in Al-Muwafaqat fi Usul al-Shari’a that Shari’a is primarily concerned with achieving Maslaha (public welfare). He emphasized that the objectives of Shari’a are to preserve essential human interests, including religion, life, intellect, lineage, and property. These objectives, he asserted, can be fulfilled through a variety of governance mechanisms, as long as they align with the principles of justice and public welfare. Al-Shatibi’s view directly challenges Qutb’s rigid interpretation of divine sovereignty, which fails to acknowledge the flexibility and adaptability inherent in Islamic jurisprudence. Likewise, Sheikh Yusuf Al-Qaradawi has pointed out that Qutb's dismissal of democratic systems as un-Islamic is a misinterpretation of Islamic teachings. In his works, Al-Qaradawi stressed that although Allah is the final legislator, He has given humans the ability to exercise ijtihad (independent reasoning) to solve modern problems. Al-Qaradawi asserted that democratic systems, when based on justice and accountability, can be compatible with Islamic principles. This view underscores the pragmatic and moral aspects of governance, which Qutb's understanding of Hakimiyya overlooks. Furthermore, Qutb’s oversimplification of governance ignores the historical realities of Islamic governance. Imam Ibn Taymiyyah, in his treatise Al-Siyasah al-Shar'iyyah, argued that the primary duty of governance is to ensure justice and public welfare, regardless of the specific political system employed. He famously stated that a just ruler, even if he does not implement every provision of Shari’a, is closer to Islamic principles than an unjust ruler who claims to do so. This pragmatic approach underscores the importance of ethical governance over rigid adherence to dogmatic interpretations, a nuance absent in Qutb’s writings. Mistakes in Qutb's Understanding of Islamic Writings One of the biggest faults of Qutb's theory of Hakimiyya lies in his decontextualized and selective interpretation of Qur'anic verses. For example, Qutb often times quoted Quran 5:44 ("And whoever does not judge by what Allah has revealed – then it is those who are the disbelievers") and Quran 12:40 ("The decision is only for Allah") to propose that any system of governance that is not solely rooted in divine law is unlawful. Yet, classical and modern scholars have routinely indicated that these verses are not prescriptive blueprints for political systems but are rather ethical guidelines calling for justice and accountability. Sheikh Muhammad Al-Ghazali, an Egyptian scholar, countered Qutb's interpretation of these verses by asserting that they address the ethical and moral duty of governance, not a political prescription. Al-Ghazali believed that the Qur'anic prescription of governance is not prescriptive but principled in nature, accommodating human discretion and adaptability. Allama Muhammad Iqbal, an Islamic reformist and philosopher, also reasoned that the Qur'an gives only ethical principles for governing rather than a fixed model. Iqbal stressed creativity and contextual applicability of Islamic teachings, and he believed that the dynamic soul of Islam was not compatible with strict dogma. A second serious flaw in Qutb's interpretation is his reinterpretation of Jahiliyya as a global state of ignorance that applies to all non-Islamic systems, including Muslim states. This redefinition of Jahiliyya diverges sharply from its original connotation, which describes the moral and spiritual weaknesses of pre-Islamic Arabia. Dr. Khaled Abou El Fadl, an Islamic law professor, has accused Qutb of misusing the term Jahiliyya, claiming it promotes a binary and exclusionary worldview. According to Abou El Fadl, the Qur'anic notion of Jahiliyya relates to certain ethical failures and not to a blanket judgment of whole societies or systems of governance. This misreading not only twists the Qur'anic message but also erodes the inclusive and empathetic spirit of Islam. The Influence of Qutb's Ideology on Extremism Qutb's radicalization of thought has had profound and long-term impacts, especially within the sphere of extremist thought. Al-Qaeda and ISIS have incorporated Qutb's notion of Hakimiyya as a theological justification for their activities, applying it to legitimize rebellion, violence, and the creation of authoritarian rule. By conceiving all systems outside of Islam as expressions of Hakimiyyar and reducing man-made government to an equivalent of shirk (to attribute partners to Allah), Qutb's ideology has given extremists an easy but pernicious way of justifying their activities. One of the most destructive elements of Qutb's thought is its support for Takfir, or the rejection of other Muslims as apostates. Takfir has been condemned by scholars throughout the Islamic world. Sheikh Abdullah bin Bayyah, a leading Mauritanian scholar, issued a warning against the perils of Takfir, insisting that it divides the Muslim community and leads to sectarianism. Bin Bayyah posited that Takfir is a serious issue that should not be indulged except in the most exigent situations, and even then, only by educated scholars. The destructive implications of Qutb’s ideas have been further compounded by their rejection of pluralism and coexistence. Dr. Mustafa Ceric, the former Grand Mufti of Bosnia, has argued that Qutb’s ideology is incompatible with the ethical and spiritual teachings of Islam. Ceric emphasized that Islam calls for the establishment of peace, justice, and compassion and that using religion as a justification for violence and exclusion represents a betrayal of its essence. This perspective underscores the need for a return to the inclusive and merciful teachings of the Qur’an and Sunnah, which stand in stark contrast to the divisive rhetoric of Qutb’s ideology. Islamic Alternatives to Extremism Moderate thinkers have suggested alternative governance frameworks compatible with Islamic norms yet responsive to modern realities. These frameworks focus on justice, inclusivity, and the ethical aspects of governance, a stark departure from Qutb's exclusionary and rigid doctrines of Hakimiyya. The Qur'an itself strongly emphasizes justice, as seen in verses like Qur'an 4:58: "Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice." This verse focuses on the ethical responsibilities of rulers, irrespective of the particular political regime in operation. Islamic jurisprudence also allows for ijtihad (independent reasoning) and Maslaha (public interest) to address societal needs. Imam Malik, one of the founders of Sunni legal schools, stated that Shari’a is meant to achieve the welfare of the people in both this world and the Hereafter. This flexibility and adaptability are essential for addressing the complexities of modern governance, a reality that Qutb’s rigid framework fails to accommodate. In South Asian context Another critique has emanated from South Asian scholars that has been made against Qutb's redescription of Jahiliyya. Traditionally, the term Jahiliyya meant the pre-Islamic period of moral ignorance in Arabia. Qutb extended it to all societies and their corresponding systems that failed to adopt his interpretation of Islam. Indian scholar Dr. Asghar Ali Engineer thinks that the very concept of Jahiliyya advocated by Qutb gives a boost to sectarianism and divisiveness. Engineer said that the ethical teachings of the Qur'an aim to reform societies through dialogue and gradual moral improvement, not through coercion or violence. The Impact of Qutb's Ideas on Extremism Qutb's ideas have profoundly influenced global extremism, including South Asian extremist ideologies. JMB, or the Bangladesh Jamaat-ul-Mujahideen, and the Indian Mujahideen, among others, have quoted Qutb and borrowed from his concept of Hakimiyya to justify their violent activities. They understand Hakimiyya as authorizing them to overthrow all secular governments and establish an Islamic state, often resorting to terrorism and rebellion. Perhaps one of the most harmful legacies of Qutb's ideology is its advocacy for Takfir-the excommunication of Muslims who do not subscribe to a particular interpretation of Islam. South Asian scholars have been vocal in their condemnation of this practice, arguing that it has been detrimental to Muslim unity. Maulana Abul Hasan Ali Nadwi, a prominent Indian Islamic scholar, opposed the Takfiri approach of Qutb-inspired ideologies, pointing out that these approaches negated the tolerance and accommodation enshrined in Islam. According to him, the ultimate purpose of Islam was to raise human beings for their betterment on spiritual and moral planes, not to sharpen divisions over an idealized understanding of ideology. Theological and Practical Refutations Robust theological and practical refutations against Qutb's ideology were provided by moderate South Asian scholars, who always highlighted the consistency of Islamic principles with pluralistic and democratic systems. Maulana Wahiduddin Khan argues that Islam allows peaceful coexistence and mutual respect between communities, and he quoted the example of the Prophet Muhammad's governance in Medina, wherein Muslims, Jews, and other communities lived under a pluralistic charter that guaranteed religious freedom and justice. Dr. Muhammad Hamidullah, a well-known South Asian Islamic law scholar, described the movement of Islamic jurisprudence to different political and social contexts. In his book The First Written Constitution in the World, Hamidullah analysed the charter of the Prophet that gave Medina as an example of governance which oscillates between divine guidance and human agency: This model is enough to refute the rigid and ostracised thinking on governance and administration of Qutb and his apostles. South Asian scholars have repeatedly highlighted alternative models of governance that are in tune with the spirit of Islam but not at odds with modernity. These models of governance are centred on justice, inclusivity, and ethical governance, which contrast sharply with Qutb's exclusionary and rigid doctrines. The Qur'anic injunctions on consultation (Shura), justice (Adl), and public welfare (Maslaha) form a base for the development of governance models that are both Islamic and pluralistic. For example, Maulana Wahiduddin Khan from India recommended non tense confrontation about social and political reform, with a focus on education, dialogue, and living peacefully. He insisted that genuine Islamic governance has nothing to do with imposing a theocratic state, but establishing justice, compassion, and ethically rooted values in society. In similar thought, Muhammad Iqbal felt that the principle of spiritual democracy should be based on integrating Islamic ethics into the mainstream modern political institutions while maintaining intellectual renewal and adaptability in ideas of Islam. Sayyid Qutb's idea of Hakimiyya, while based on a real concern with morality and governance, is fundamentally misconstrued in its interpretation and application. Through the decontextualisation of Qur'anic verses, the redefinition of Jahiliyya, and the rejection of pluralistic governance models, Qutb laid the foundation for extremism and violence. South Asian scholars have given convincing responses to his ideas based on Islamic principles of justice, inclusivity, and adaptability against the divisive rhetoric of Hakimiyya. By reclaiming the ethical and spiritual essence of Islam, these scholars offer a vision of governance that prioritizes peace, tolerance, and the collective welfare of humanity. Their work serves as a powerful reminder of Islam's rich intellectual tradition and its potential to address contemporary challenges in a spirit of compassion and wisdom. Conclusion Sayyid Qutb's doctrine of Hakimiyya, as much as it stems from legitimate fears regarding governance and morality, is flawed in its interpretation and practice. By selectively interpreting Islamic scriptures, reducing complicated issues to oversimplified terms, and embracing nondemocratic ideals, Qutb created an environment conducive to extremism and violence. Yet, as evidenced by classical Islamic scholars such as Abu Nasr al-Sarraj and Ibn Khaldun and contemporary Islamic scholars such as Fazlur Rahman, Islam has a rich, adaptable system of governance that emphasizes justice, mercy, and tolerance. A repudiation of Qutb's ideology is necessary not only to counter extremism but also to restore the moral and spiritual dimensions of Islam. Moderate scholars offer a necessary corrective to Qutb's misreads, reminding the global Muslim world of the peace, tolerance, and justice that are central to Islamic teachings. ----- 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/critical-refutation-sayyid-qutb-hakimiyya-misinterpretations/d/134431 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

Sodom And Gomorrah – The Rape Of Palestinian Men

By Junaid Jahangir, New Age Islam 25 January 2025 Concerns in war are rightfully expressed on the most vulnerable - women and children. But we cannot ignore the men who too bear the casualty of occupation, apartheid, or genocide. In October last year, video testimonials surfaced on the sexual abuse of Palestinian men in Israeli prisons. They are reminiscent of male rape and sexual abuse in the Abu Ghraib prison after the U.S. invasion of Iraq. Additionally, sexual abuse of Palestinian males (both men and boys) under Israeli authority seems to be a systemic issue. They also reflect the conduct of Sodom and Gomorrah or the people of Lut according to the exegetical literature. Male rape can result when others are systemically dehumanized and subjugated in an asymmetrical power relation. This happens when society becomes so extreme that human suffering is rationalized or at best casually ignored. In such cases, the exegetical literature shows that structural overhaul of the system is warranted. Similarly, a lesson from critical economics is to address power with countervailing power, as in the case of labour unions against large corporations. The Analogy With Sodom And Gomorrah According to Professor Hershey Friedman, the wealthy states of Sodom and Gomorrah were opposed to foreign migrants. Xenophobia was institutionalized. Alluding to Ezekiel 16:49, he states that the cities were destroyed because of their subjugation of the strangers, the needy, and the poor. This involved torture on a procrustean bedthat led to death. Similarly, while many Muslims view same-sex relationships as the “emblematic sin” of the people of Lut, the Qur’an situates their conduct in the context of inhospitality and highway robbery. Even the Islamist exegete Maududireferences several incidents from the Talmud on the people of Lut in his commentary. He mentions that they robbed poor travellers of their belongings, withheld food, and left the dead naked without shrouds. He adds that they threatened Luṭ and his daughters with expulsion if they offered kindness to the travellers. Thus, the picture that emerges from the exegetical literature is akin to the Abu Ghraib prison and more recently Israeli prisons with male rape and torture that resulted in death. This includes the use of starvation as a weapon of war, the subjugation of naked Palestinian men on display, and preventing the UN from offering life-saving support. The Economics Of Crime And Discrimination The harms of male rape cannot be adequately captured through the standard economic approach on crime. This approach was led by Nobel Laureate Gary Becker and popularized through the Freakonomics books. According to Becker, fraud and theft do not involve social costs, as resources are simply transferred from the victim to the criminal. However, Ben Giffordcritiques Becker’s approach that this is not true for crimes like rape and murder where the benefit of criminals does not offset the suffering of victims. The testimony of sexually abused Palestinian men with blood flowing from their naked bodies confirms that crime goes beyond mere transfer of resources to inflict harm on human wellbeing. Similarly, Professor Emeritus John Komloscritiques the Becker model of discrimination, which is used to show that competition can eliminate discrimination from the free market. The idea is that discriminating employers would be driven out of the market by competitors who hire the best employees regardless of their racial attributes. However, Komlos argues that there can be organized pressure from society and the threat of violence from vigilante groups like the Klu Klux Klan, which undermines the results of the Becker model. Thus, government intervention is required to correct for racial discrimination. In the Palestinian context, discrimination results in violence by extremist settlers in the West Bank. Against this backdrop, individual voices like Rabbi Arik Aschermanwho call out settler violence against Palestinians in the occupied West Bank are muffled. Discriminatory societal attitudes are not easily overturned without government institutions and intervention. However, the problem is that the far-right Israeli government is complicit. Overall, systems and institutions are difficult to change by individuals. Cultural Attitudes Can Change The dehumanization of Palestinians as “animals”and their children as “little snakes”from higher Israeli officials is not easily overturned. However, distinguished economist Ha-Joon Chang argues that cultural attitudes can change. He notes that the cultural stereotype of thieving Germans and lazy Japanese shifted over time to industrious and hardworking people. What is required are proper institutions and systemic change. In a biblical context, despite the lies spread by Potiphar’s wife (wife of Azeez in the Qur’an) that he tried to seduce her, the system allowed Joseph to become Pharaoh’s advisor in Egypt. His personal religion and racial attribute simply did not matter, and xenophobia was contained. This suggests that provided the system in place is non-discriminatory, injustice can be rectified. Overall, cultural attitudes can be changed with the proper institutions, so that racism or xenophobia against Palestinians can be reversed. This means rejecting ethno-racial states that relegate some groups to second class citizens with limited civic rights. However, such a change requires that intrinsic morality not be corrupted, otherwise people persist in supporting discriminatory systems and states with the approval of their own conscience. Corruption Of Morality Harvard professor of Philosophy, Michael Sandel reminds us that morality can be corrupted when guilt and shame are undermined by financial incentives. This is why we witness the rationalization of the market for human organs and babies or the proliferation of naked bodies on OnlyFans. In the Palestinian context, political and economic interests have led Gulf Arab leaders to pay lip service to human rights in Palestine. In the context of Sodom and Gomorrah, this corruption of morality is noted through the brazen rationalization of the people of Lut when they argued against him that “they are a people who would keep pure”. Thus, if intrinsic morality is corrupted and that corruption is deeply entrenched and rationalized then sometimes a radical overhaul of society is required. The Ahmadi exegetical literature (a sect constitutionally marginalized in Pakistan) draws out exactly this lesson from the destruction of Sodom and Gomorrah. The Ahmadi exegesis draws a metaphorical connection between the earthquake that inflicted Sodom and Gomorrah and the radical overhaul of the Meccan social order with the Prophet Muhammad. The idea is that like the overthrowing of Sodom and Gomorrah upside down, the wealthy Meccans slid down the social scale and the poor migrants ascended the social order. Countervailing Power The exegetical literature showcases the need for structural change in society against prejudice, xenophobia, and discrimination. Based on critical economics, the response to power is countervailing power. Thus, policies like the living wage, drug price caps, and wealth taxes on the Top 1% are instituted to counter the power of large corporations and the wealthy elite. In the context of Palestine, countervailing power means pushing for radical change against imperial or messianic interests that keep the Palestinians subjugated. Thus, calls for radical change on Palestine have been noted amongst several critical economists. For instance, the French economist Thomas Piketty has called for sanctions on Israel, economic anthropologist Jason Hickel has called out imperial colonialism in Palestine, the Greek economist Yanis Varoufakis has pushed back at weaponized victimhood, and the Indian economist Jayati Ghosh has called out “colonial expansion and genocide” in Gaza. Likewise, Economists for Palestine, International Society for Ecological Economics, and the student-led organization Rethinking Economics, have all issued statements in solidarity with Gaza and the Palestinians. To recapitulate, the rape of Palestinian men is reminiscent of Sodom and Gomorrah where strangers were dehumanized and subjugated. This calls for meeting power with countervailing power through collective civic efforts to call out systemic racist and discriminatory attitudes, resist weaponized victimhood, and push for radical change against the status quo. ------ Junaid Jahangir is the co-author of Islamic Law and Muslim Same-Sex Unions. With Dr. Hussein Abdullatif, a paediatric endocrinologist in Alabama, he has co-authored several academic papers on the issue of same-sex unions in Islam. He contributed this article to NewAgeIslam.com. URL: https://www.newageislam.com/islam-politics/sodom-gomorrah-rape-palestinian-men/d/134427 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 The Mind Be A Thoroughfare For All Thoughts

By Sumit Paul, New Age Islam 25 January 20 "The only means of strengthening one's intellect is to make up one's mind about nothing—to let the mind be a thoroughfare for all thoughts." This spirit of the aforementioned Keatsian thought must be imbibed by all monomaniacs. In this thought-provoking quote, John Keats emphasizes the importance of intellectual growth through open-mindedness and a willingness to explore all thoughts. According to Keats, true intellectual strength lies not in adhering to fixed opinions, but in embracing the constant influx of ideas and perspectives. He suggests that by refusing to make up one's mind about anything, the mind becomes a thoroughfare – a conduit through which all thoughts can freely flow. By doing so, individuals have the opportunity to expand their intellectual horizon, gaining new insights and forming well-rounded viewpoints. Keats encourages a mindset of curiosity, urging individuals to reject rigidity and instead embrace the dynamic nature of the intellectual realm. In this way, he suggests that true intellectual growth can be achieved. But the trouble with having an open mind, of course, is that people will insist on coming along and trying to put things in it! They'll also impose their own fixed perceptions on you just the way a supremely 'gifted' gentleman thinks that his threadbare and hackneyed 'cow metaphor' will never lose its novelty even if he uses it ad nauseam. This is an ideal example of a closed mind. Monomaniacs always think that the mind of their rivals is also closed and rusty because they want to see the world and people as per their turbid perceptions. That's seriously flawed. Nothing is irreproachable. No truth is the final truth. A free and open mind is unfettered by all dogmas and beliefs. Manacled by a host of specialized prejudices, pseudo-intellectuals consciously as well as subconsciously try to justify their sublimated prejudices. But a fixed belief is a fixed belief, however sublime it may appear to you and a few others ready to eat out of (the palm of) your hand. So, when theists and atheists spar, I smile. When theists leave no stone unturned to claim that their stance or their faith is right and when non-believers are full of arrogance that comes from (nihilistic) negation, a wise person smirks. To quote Sahir Ludhianvi, "Ye Raah Kahan Se Hai, Ye Raah Kahan Tak Hai/ Ye Raah Koi Raahi Samjha Hai Na Jaana Hai" (From 'Sansaar Ki Har Shai Ka Itna Hi Fasana Hai', Film: Dhund, 1973): "Where's this path from and where does it lead to/ No traveller has ever been able to figure it out." Though it's well-nigh impossible to have a mind like a Tabula Rasa (Latin for A Clean Slate, used by the English philosopher John Locke) when one interacts with a spectrum of people with varying levels of intelligence, one should at least be conscious of garbage coming in. That constant garbage must be dropped and dumped at regular intervals so that the mind can receive only the very best. ------ 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/mind-thoroughfare-thoughts/d/134426 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 Quranic Concept of ‘Islam’ and ‘Muslim’ as a Universal Vision - Part Two

By V.A. Mohamad Ashrof, New Age Islam 24 January 2025 Scholarly Perspectives on the Universality of "Islam" and "Muslim" ------ This second part presents a scholarly analysis of renowned academicians, featuring verbatim quotations that demonstrate how the terms "Islam" and "Muslim" convey a universal significance, transcending reified and sectarian religious connotations. Dr. Murad Wilfried Hofmann (1931 – 2020), a great Islamic scholar and German diplomat writes: “Muslims believe that not only Muslims but every good and God-abiding person can go to heaven as it is clearly stated in Q.2:62. The same message can be deduced from Q.2: 111 and 6:52. Muhammad Asad was correct in pointing out that this refers to people of any religion (Asad 1980:252, Note No: 41). Allah and Whoever is worshipped as God by others are identical. Muslims are instructed to say: ‘‘We believe in the revelations which has come down to us and in that which has come down to you; our God and your God is one and the same, and it is to Him we [all] submit’’ (Q.29:46). God has guaranteed the existence of more than one religion for as long as the world lasts. This can be deduced from Q.22:17. In fact, God repeatedly makes it clear that religious pluralism corresponds to His will (Q.42:8), and that it is He who gave every community its direction of prayer (Q.2:148) and its ritual (Q.22:67). ‘‘Had God so willed, He would indeed have guided all mankind aright’’ (13:31; 16:9; 16:93) and would have made them one single community (Q.11:118; 42:8). Q.5:48 is a virtual manifesto of religious pluralism. This verse is no less than a structural guarantee for the survival of more than one religion, and every Muslim should know it by heart. However, this beautiful posture of tolerance in a divinely ordained pluralistic universe is marred when our adversaries and, alas, some Muslims as well, claim, first of all, that ‘‘Islam alone is God’s religion’’ and, second, that this religion is bound to be ‘‘victorious’’ over all others. The first idea, expressed, for instance, in Q.3:19 is based on a misunderstanding of the term ‘‘Islam’’ both here and elsewhere. When the Quran says ‘‘Inna ad-din ‘ind’Allah al-Islam’’, ‘‘Islam’’ has to be understood as it was at the beginning of the Quranic revelation, that is, as ‘‘submission’’ or ‘‘self-surrender’’. It would be an anachronism to read such verses as if they referred to the world religion as it was subsequently to become. Thus Q.3:19, and correspondingly Q.3:85, are to be read: ‘‘The only true religion in the sight of Allah is submission to Him.’’ The second idea is based on several identical verses which, like 48:28, seem to predict that Islam will prevail over every religion, in the sense of replacing them – which would be a contradiction of what is stated elsewhere, for example, in Q.5:48. The verb in question (zahara ‘ala) can, however, also be understood as ‘‘to outshine’’. In that case, the light of Islam, thanks to its higher intensity, shines so strongly that it outshines every other religion. Prevailing, in this sense, does not imply that what is outshone no longer exists. One should therefore read Q.48:28 as follows: ‘‘It is He Who has sent His messengers with guidance and the religion of truth to make it shine over all religion.’’ Nor is the Islamic model diminished by the fact that the Quran mainly encourages friendship between Muslims, not between Muslims and non-Muslims (Q.3:118, 2:120). This is only natural – there is simply more affinity between people who consider themselves as brothers and sisters (Q.49:10; 3:103). (Hofmann, p.238-240) Muhammad Asad, the great exegetist, writes in his magnum opus, “The Message of the Quran” : “Throughout this work, I have translated the terms ‘muslim’ and ‘islam’ in accordance with their original connotations, namely “ one who surrenders [or “has surrendered”] himself to God” and “man’s self-surrender to God”: the same holds good of all forms of the verb ‘aslama’ occurring in the Quran. It should be borne in mind that the “institutionalized” use of these terms – that is, their exclusive application to the followers of the Prophet Muhammad – represents definitely post-Quranic development and, hence, must be avoided in a translation of the Quran.” [note to verse 68:35] Interpreting Q. 23:52, Asad wrote: “As in Q.21:92, the above verse is addressed to all who truly believe in God, whatever their historical denomination. By the preceding reference to all of God’s apostles the Quran clearly implies that all of them were inspired by, and preached, the same fundamental truths, notwithstanding all the differences in the ritual or the specific laws which they propounded in accordance with the exigencies of the time and the social development of their followers.” (Asad, note 28, 584) The same message can be deduced from Q.2:113: ‘‘Thus, according to the Quran, salvation is not reserved for any particular “denomination”, but is open to everyone who consciously realizes the oneness of God, surrenders himself to His will and, by living righteously, gives practical effect to this spiritual attitude.’’ (Asad 1980: note number 92 on Q.2:113). (Asad, 2008) Jeffrey Lang, Professor of Mathematics at the University of Kansas, North America, writes: “The Quran makes it clear in three almost identically phrased passages (2:62; 5:69; 22:17), revealed at three distinct times, that non-Muslims are not automatically excluded from salvation. The early Muslim exegetes sensed a possible conflict here and opined that the Jews and Christians referred to must have been those who lived before the time of Muhammad. However, neither the Quran nor the accepted sayings of Muhammad warrant this interpretation. It is true that the Quran insists that no religion finds acceptance with God but Islam (3:19; 3:85), but one must remember that, at the time of the Revelation, the Arabic word ‘islam‘ did not yet stand for a thoroughly elaborated system of laws and dogmatic principles. To the Arabs, ‘islam‘ meant complete submission or surrender, and in the Quranic context it refers to a sincere and willing self-surrender to God, which is the essence of all true worship of God.” (Lang, p.229-230) Dr. Abdulla Galadari, Professor in Humanities, Khalifa University of Science and Technology, Abu Dhabi, writes thus: The term ‘Islam’ is mentioned in several places in the Quran [Q. 3:19, 3:85, 5:3, 6:125, 39:22, 61:7]. In almost all of these verses, the term is interpreted as the religion known today as ‘Islam’. However, the Quran also uses terms that are rooted in the word Islam, such as (muslim), (aslam), or other words from the same root while not necessarily being interpreted as the religion known today as ‘Islam’. Scholars, such as Robson (1954), define the term Islam from a broader sense, and not simply the religion known today as Islam. The religion known today as Islam has five main pillars, to witness there is only one God and that Muhammad is His messenger, to pray five times a day towards Makkah, to give alms, to fast during the month of Ramadan, and to make the pilgrimage once in a lifetime, if capable. This is a short summary of what the Islamic religion entails, but does not necessarily define the term (muslim), according to the Quran. The term Islam has various meanings. It means to submit and to surrender. It also means stairways and peace. The Quran calls Abraham a Muslim, and that Abraham taught that to his children and his children’s children [Q. 2:127–133, 4:125, 22:78, 37:103]. What made Abraham a Muslim? Was it that he had done all the five pillars of Islam that would made him a Muslim? It cannot be. He was a Muslim even before he knew where the Ka’ba in Makkah is. Therefore, the criteria that made him a Muslim does not necessarily move in parallel with the religion known today as Islam. (Galadari, 2012) Prof. Abdullah Saeed, Sultan of Oman Professor of Arab and Islamic Studies, correctly observed: “Theological inclusivists often find that their understanding of what islam is in these Quranic verses is supported by some key classical commentators on the Quran. While not all commentators interpret the word islam as used in these verses in a general sense, some prominent commentators do. Al-Tabari (d. 923) interprets islam in Q 5:3 as ‘surrendering to My commands and obedience to Me’. For al-Zamakhshari (d. 1144), islam in Q. 3:85 is a reference to ‘the unity of God and surrendering oneself to Allah Almighty’. Al-Qurtubi (d. 1273) interpreted islam in Q 3:19 as ‘faith and acts of obedience’. Such interpretations of the word islam give theological inclusivists a justification for interpreting the word islam today in a more general sense as simply ‘submission to God’.” (Saeed, 2020). Mun'im Ahmad Sirry, an Indonesian Quranic studies scholar and professor of theology at the University of Notre Dame, summarizes thus: “There are at least three Quranic passages that have commonly been understood to support some kind of exclusionary and intolerant theological orientation. Such verses include the following: Q 3:19: Verily the right religion with God is al islam. Those to whom the Book had been revealed differed among themselves only after Knowledge had come to them, competing in rivalry with one another. Whoso blasphemes against God’s revelations, God is swift at reckoning. Q 3:85: Whoever desires a religion other than al-islam, it shall not be accepted from him; and in the afterlife he will be among the losers. Q 5:3: Today I have perfected your religion; and I have completed My bounty upon you; and I have sanctioned al-islam as your religion. It is only in these three verses that Islam is referred to in the context of Aldin, which is usually rendered as religion. These verses speak of islam as being the only acceptable faith, and thus they have generally been invoked to claim the superiority of Islam to other religions and that the theology and rituals of Islam are the exclusive path to salvation. The Iranian scholar Muhammad Husayn Tabatabai (d.1981) understands islam in Q 3:83 not in its reified sense but rather in its generic sense: submission. It is the din that God revealed to all prophets throughout the ages. He acknowledges some differences in the Sharias of prophets, but the essence is one, that is, submission and obedience to God in the way all of the prophets had delivered. "The differences among these sharias in perfection and deficiency," he asserts, "do not imply contradiction or exclusion, or superiority of one over the others. They are all one in that they are manifestations of submission and obedience to God in all that He demanded from His servants, as conveyed by His Prophets.” Tabatabai then concludes: “It is clear from the preceding that what is intended is that the true faith, which is with God and in His presence, is one sacred law (sharia) that differs only in the degree [of comprehensiveness and perfection] in accordance with the different capacities of the different communities. In essence, however, it is one, one in the form which God has implanted it in humankind in their original state (Fitra) of pure faith.” With this understanding, Tabatabai sees no contradiction between Q 2:62 and 3:85, and therefore there is no need for the theory of Naskh. In his exegesis of Q 2:62, the learned scholar asserts, “At the gate of bliss no importance will be attached to names and titles, e.g., whether a group is called the believer or a faction is called those who are Jews or a party is called Sabeans or others are called the Christians. The only important thing is belief in God and the Last Day and doing good.” (Muhammad Husayn Tabatabai, Al Mizan fi tafsir al Quran, (Beirut: Mu’assasaala Alalamil Matbuat, 1970, 6:67) (Sirry, p.296-297) Prof. Dr.Tarik Masud Quadir of Mevlana University, Konya, Turkey, writes: The exclusivists point to the possibility of abrogation of such verses by citing the verse 2:106: We abrogate no verse, nor do We cause to be forgotten, but that We bring one better than it or like it. However, some of the most influential commentators of the Quran, both in the Sunni and Shia communities including the influential Sunni commentator Tabari (d. 310/923), disagree. Tabari holds that the arguments for abrogation cannot apply to verses such as 2:62 or 5:69 where God makes promises of rewards to Jews, Christians, Sabians and to any who believe in God, the Day of Judgment, and do righteous deeds. Tabari argues that abrogation applies only to legal rulings and not to reports (Shah-Kazemi, R. (2006), The Other in the Light of the One: The Universality of the Quran and Interfaith Dialogue, Cambridge, UK: The Islamic Texts Society, p.168). The Quran states that the diversity among human beings and in creation is divinely willed (3:22) and that the diversity has the purpose of making each know the other (49:13). It is more difficult to understand that there is an essential unity in the messages of these revelations (Q.41:43; 4:163-65; 42:13). The unity appears to be with regards to the ultimate purpose or goal of each religion – God: We never sent any apostle without having revealed to him that there is no deity save Me, [and that,] therefore, you shall worship Me [alone] (21:25). In the verse 2:111 the Quran warns against chauvinism of the People of the Book: They say: none entereth paradise unless he be a Jew or a Christian. These are their vain desires. In the verse 4:122 the Quran speaks of God rewarding believers with paradise, without qualifying them as only the followers of the Prophet Muhammad, and then in the following verse the Quran warns that it will not be according to your desires, or the desires of the People of the Book (4:123). It is in light of the above discussion that we ought to try to understand the verse, truly the religion with God is Islam (3:19). It is frequently quoted by exclusivist Muslims to argue that Islam, the formal religion with its particular set of doctrines, laws, and rituals is the only religion accepted by God. However, the Quran appears to use the term ‘islam’ and its verbal form to refer to ‘submission to God’ or ‘to submit to God’ which is also the central focus of the formal religion of Islam taught by the Prophet Muhammad. Thus, Abraham and the disciples of Jesus see themselves as muslims or those who have submitted to God (3:52; 6:163; 5:3). (Quadir, p.127-130) ------- Bibliography Asad, Muhammad, The Message of the Quran, Bristol: The Book Foundation, 2008 Galadari, Abdulla, Diversity in Heaven: Quranic Perspective Beyond Pluralism, The International Journal of Diversity in Organizations, Communities and Nations Volume 11, Issue 3, 2012 Hofmann, Murad Wilfried, Religious Pluralism and Islam in a Polarized World, in “Islam and Global Dialogue” Edited by Roger Boase, Burlington, VT: Ashgate Publishing Company, 2005 Lang, Jeffrey, Struggling to Surrender, Beltsville, Md.: Amana Publications, 1995 Quadir, Tarik, Multiculturalism in Britain on the Basis of the Quran, Rumi or the Traditionalist Vision, In Workshop Proceedings: Debating Multiculturalism 1, Editors: Max Farrar, Simon Robinson, Omer Sener, Loncon: Dialogue Society, 2012 Saeed, Abdullah, Inclusivism and Exclusivism among Muslims Today between Theological and Social Dimensions, RSIS-Singapore, November-December 2020 Sirry, Munim, Reinterpreting the Quranic Criticism of Other Religions, In Quranic Studies Today, Edited by Angelika Neuwirth and Michael A. Sells, New York: Routledge, 2016 ------- Part One of the Article: The Quranic Concept of ‘Islam’ and ‘Muslim’ as a Universal Vision - Part One V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/quranic-concept-muslim-universal-vision-part-two/d/134417 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

M F Hussain And His 'Offensive' Paintings

By Sumit Paul, New Age Islam 24 January 2025 A Delhi court has ordered the seizure of two paintings by renowned artist MF Hussain, which depict Hindu deities Hanuman and Ganesh. The paintings were on display at the Delhi Art Gallery (DAG) in Connaught Place. The order, issued by Judicial Magistrate First Class Sahil Monga of the Patiala House Courts, came after a complaint was filed by Advocate Amita Sachdev. She alleged that the paintings were offensive and hurt religious sentiments. (MFHussain) ----- Sachdev visited the gallery on December 4, took photographs of the paintings, and later lodged an FIR on December 9. During a follow-up visit on December 10, the paintings were no longer on display. While Maqbool (or Madhuri?) Fida Hussain dared not depict Islamic revered figures the way he delineated Hindu gods and goddesses, I still defend him and his works. Hindus, like Advocate Amita Sachdev, must grow up. Looking for religious elements in every work of art is stupidity. Quite a few lithographs of Raja Ravi Varma show topless Hindu goddesses. They were never viewed as offensive or objectionable. But today, it's a moral and religious issue. Hindu mythology has always celebrated the beauty and even nudity of its deities. Kalidas' Sanskrit classic Kumarasambhavam extolled goddess Parvati's callipygian derriere. Yet, it was on the syllabi of Sanskrit Literature at many Indian Universities. No one objected. In 1980, the maverick Khushwant Singh launched a bold magazine, New Delhi, which folded up within a couple of years. In one of its issues, Khushwant's equally iconoclastic friend and painter Francis Newton Souza's paintings appeared. A couple of paintings of Hindu goddesses were pretty explicit. But, no Hindu reader took umbrage at them. The late Pritish Nandy admired those paintings. The legendary editor of now-defunct Debonair, Anil Dharker carried a few explicit poems of Kamala Das (later Suraiyya as she whimsically embraced Islam) in the late 70s. The poems had mythological themes and revolved around the sexuality of Hindu gods and goddesses. Debonair's last erudite editor Derek Bose ran articles in the magazine that had erotically bold mythological themes. There was no hullabaloo. The point is: We've suddenly become too touchy about everything. Hindus used to be quite open to all these things until two decades ago. But the scenario has drastically changed. The connoisseurs of art and aesthetics have a fundamental right to see the proscribed paintings of M F Hussain. There's no need to be so squeamish about the nudity of deities. It's not pornographic or sexually embarrassing. We've all the time in the world to cavil at even the most innocuous works of art, culture, literature and aesthetics. Calling everything prurient is a puerile behaviour. ------ 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/m-f-hussain-offensive-paintings/d/134416 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

Socrates: The Seeker of Truth and Philosophy

By Sahil Razvi, New Age Islam 24 January 2025 Socrates, The Ancient Greek Philosopher, Is Renowned For His Profound Teachings On Truth, Morality, And The Importance Of Self-Examination. His Ideas, Despite His Execution In 399 BCE, Continue To Influence Modern Thought, Transcending Time And Place. Main Points: 1. Socrates is remembered for his teachings on truth and morality. 2. He was sentenced to death for corrupting youth and denying gods. 3. Socrates advocated for self-examination through logical questioning. 4. He left no written works; his ideas are known through Plato and Xenophon. 5. His philosophy emphasizes the immortality of the soul and wisdom. ------ Socrates ------ Us Pyaale Mein Zahar Tha Hi Nahin Warna Socrates Mar Gaya Hota (There was no poison in that cup, Otherwise, Socrates would have died) Socrates, the great philosopher of ancient Greece, is remembered even today for his thoughts and teachings. His philosophy, based on truth and morality, goes beyond the limits of time and space and remains relevant even in the present day. His life and death proved that the power of ideas is far greater than the constraints of time. In 399 BCE, the court of Athens sentenced Socrates to death on charges of "corrupting young minds" and "denying the existence of gods." He willingly drank the cup of poison, but his teachings never died. Those who sentenced Socrates to death have been forgotten by history, while his ideas continue to inspire the world. Socrates used a logical method known as the "Triple Filter Test" to teach people the value of truth. One day, a man came to him and said, "I have heard something about your friend." Socrates replied, "Before you say anything, answer three questions: Is it true? Is it good? Is it beneficial to me?" When the man’s answer to all three questions was "no," Socrates said, "If it is neither true, nor good, nor beneficial, what is the point of saying it?" Socrates was born in 470 BCE in Athens. His father, Sophroniscus, was a stonemason, and his mother, Phaenarete, was a midwife. In his early life, he learned sculpture and fought bravely in Athens' wars. Socrates married twice; his wives were Xanthippe and Myrto. Despite living a simple life, his thoughts and reasoning were extraordinary. Socrates did not write any books. His teachings have been passed down through his disciples, particularly Plato and Aristotle. He believed that true knowledge lies in understanding the soul, which he considered the only real form of knowledge. Socrates held that the soul is immortal and that the path to God is through truth and virtue. He emphasised that wisdom is the highest virtue and that only an educated person can discern right from wrong. Socrates was a unique figure in the history of philosophy who left behind no written works. Everything known about him comes from the writings of his disciples and fellow philosophers, such as Plato, Xenophon, and Aristotle. Many admirers, like Phaedo, published "Socratic dialogues," which recorded his conversations with students, politicians, and other philosophers. However, only Plato and Xenophon’s dialogues have survived to this day. Plato wrote extensively about Socrates, including his final days in works like Euthyphro, Crito, and Apology, which describe Socrates' defence at his trial. Xenophon’s writings, such as Memorabilia and Symposium, capture Socrates' thoughts on various topics, including his defence against his accusers and his views on agriculture. The different portrayals of Socrates by these authors have led to the "Socratic problem," a term scholars use to describe the difficulty of determining the most accurate representation of Socrates. Socrates famously said, "The unexamined life is not worth living," highlighting that self-examination is essential for a meaningful life. He believed that a good life is achieved by following principles of thought and action, avoiding self-interest, and staying connected to others. According to Socrates, truth is not found in popular opinions or mysticism but through self-reflection. A good teacher, in his view, does not merely impart knowledge but helps students discover truths through questioning. Socrates’ ideas bear a resemblance to Sufi philosophy. He avoided unnecessary debates and focused on simplicity, morality, and humanity. He believed that those who genuinely seek goodness would find it in everything. The charges against Socrates were rooted in his ideas and values. He once said, "I am the wisest because I know that I know nothing." He accepted death for the sake of truth, and his sacrifice immortalised his ideas. The life and teachings of Socrates show that truth and morality are timeless. His words and philosophy continue to inspire generations. Socrates proved that ideas never die; they remain eternal and shape the world. "Only one thing matters in life: the truth and goodness of the soul." - Socrates ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/socrates-seeker-truth-philosophy/d/134415 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

Meenakshi Das, an Assamese Bike Rider: Solo Female Rider To The World

By Nava Thakuria, New Age Islam 24 January 2025 She is brave, tough and energetic- one can describe Meenakshi Das, an Assamese bike rider, like this when s(h)e listens to her stories from an adventurous journey across 64 countries alone. The 41 years old mother to a high school going daughter went with the mission to create a world record and Meenakshi has done it. She now becomes the first solo two-wheeler rider to travel over all these countries almost within a year. Carrying the national flag and Asomiya Gamocha with her, the fitness trainer by profession, roamed around various Asian, Arabian and European localities canvassing her mission to empower women through adventure sports and tourism. Meenakshi Das, an Assamese bike rider ------ Addressing a small gathering in Guwahati recently, the passionate biker revealed a number of emotional stories involving unknown individuals, who supported her during the expedition, revealing the everlasting humanity. Meenakshi observed that many people on the globe while chasing their materialistic dreams left in loneliness. She could encounter many personalities and had a feeling of deep pain among them. Naively, she emerged as somebody’s daughter, sister, friend and a ray of hope for the women, aspiring freedom from diktats imposed by the society and authorities. She strongly believes that humanity is still alive. Meenakshi fondly remembered the support extended by Indian diplomats, non-residents Indians (Assamese) and many foreign nationals irrespective of their nationalities and religious faiths. In reality, she completed her mission with no official sponsorship from the government, but the patronage extended by kind hearted individuals during her 371 days of rigorous venture. Some countries, she could not enter due to visa problems and internal conflicts surfaced there, but Meenakshi wants to make it happen. She even nurtures the dream of riding in the entire American continent, adding, she wants to travel wherever there is a landmass. Her landmark journey started from her home city of Guwahati on 17 December 2023 riding a 400 cc motorcycle, with no modification to her bike, and she covered Nepal before arriving in Mumbai, from where she flew to Dubai to march forward with the mission. Till her return journey culminated on 22 December 2024, Meenakshi covered around 68000 kilometres. It was a poignant moment, when she arrived back to her tiny family with a supportive husband taking care of their 14-year-old daughter and an ailing mother. As a precaution, avoided riding in night hours and usually travelled 10 hours a day covering nearly 500 km. She took proper diet and started the day with warm up in the morning hours to keep her fit. Even faced physical problems because of her age, Meenakshi did not bow down and hence she could overcome many other problems like extreme weather (rain, snow, sandstorms), mechanical problems in her bike and even a road accident in Armenia, on way to Georgia. Her cell phone was not augmented with any translation app and sometimes she had to manage body languages with admirers (who could not understand English or Hindi/Assamese). Meenakshi faced visa problems due to political turmoil and restricted guidelines in Ukraine, Belarus, Syria, Lebanon, Oman, Iraq, Tibet, Afghanistan, Pakistan, Bangladesh, Myanmar, etc. But she managed to enter and explore United Arab Emirates, Bahrain, Qatar, Saudi Arabia, Jordan, Iran, Turkey, Greece, Bulgaria, Serbia, Croatia, Italy, Netherlands, France, England, Norway, Portugal, Kazakhstan, Russia, China, Vietnam, Indonesia, Singapore, etc. Recently Meenakshi was felicitated by Rashtriya Swayamsevak Sangha’s Kharghuli Shakha of Guwahati Mahanagar at a small function, where she divulged about her meeting with Hindu Swayamsevaks in London, who extended help during her stay in the UK. She was also supported by the RSS volunteers in Maharashtra. Meenakshi visited Nagpur and stayed in a hostel, specially run for the girls of northeast India, where she came to know about various welfare activities of the RSS. Admitting that she had little idea about the socio-cultural organisation promoting Hindu nationalism in India and influencing millions of Indians living inside and outside the country, now possesses a high regard for RSS Karyakartas. Meenakshi used to document her tedious journey through video blogs which are appreciated by hundreds of thousands of viewers around the world. She opined that a biking culture had grown in India lately which should be welcomed. But at the same time she warned that the making of stunts and racing by the youngsters on the busy roads cannot be appreciated as their actions may distract as well as annoy others. She proposed specially designed tracks for that kind of biking activities. Soon to be included in the Limca Book of Records, an annual reference book documenting world records created by the Indians, rejuvenated Meenakshi also eyes to insert her name at Guinness World Records as a solo rider travelling in the highest number of countries in the coming days. ---- Nava Thakuria is an official representative of PEC in South & Southeast Asia URL:https://www.newageislam.com/current-affairs/meenakshi-das-assamese-bike-rider-world/d/134418 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 Quranic Concept of ‘Islam’ and ‘Muslim’ as a Universal Vision - Part One

By V.A. Mohamad Ashrof, New Age Islam 23 January 2024 The Quran portrays the terms ‘Islam’ and ‘Muslim’ with meanings that reach beyond the horizon of a singular religious tradition. Rather than being pigeonholed into the faith commonly recognized as Islam, these terms symbolize a universal disposition toward submission to God, a principle woven into the very fabric of the Quranic worldview. This essay delves into the Quranic concept of a Muslim as one who submits to God’s will, highlighting its timeless and inclusive nature. Etymology and Quranic Foundations of Islam The term Islam springs from the Arabic root s-l-m, carrying connotations of “peace,” “submission,” and “safety.” In the Quran, Islam epitomizes the act of willingly submitting to God’s authority and harmonizing oneself with His guidance. This understanding encompasses the acknowledgment of God’s oneness, obedience to His commands, and gratitude for His blessings. Quran 3:83 encapsulates the universal submission intrinsic to all creation: "Do they seek a religion other than God’s, while to Him submit all things in the heavens and on earth, willingly or unwillingly, and to Him they shall be returned?" This verse reveals that submission to God is not merely an act of faith but an innate rhythm of existence, where all created beings dance to the tune of divine laws. Submission as the Core of Being a Muslim A Muslim, in Quranic terms, signifies anyone who submits to God's will. This submission unfurls in several dimensions: acknowledging God's Oneness, recognizing God as the unrivalled architect of the cosmos, the Creator and Sustainer of all, as affirmed in Quran 21:25 and 39:6. It also involves surrendering to God's Will, aligning personal desires and actions with divine decrees, echoing the sentiment of "Thy will be done" (Quran 3:19, 22:78). Moreover, obedience to Divine Commands is essential, adhering to ethical and moral principles outlined in divine revelation, which serve as a compass for righteous living (Quran 6:153). Finally, humility and gratitude are vital, expressing dependence on God and heartfelt gratitude for His provisions, a sentiment beautifully captured in Quran 7:206 and 27:40. Gai Eaton, former editor of Islamic Quarterly Journal, argues thus: The term "Muslim" (with a capital letter) is properly applied only to those who follow the message of the Quran, but, when it takes the lower case, it has a far more universal meaning. In the first place, everyone and everything is muslim in the sense that all, knowingly or unknowingly, are subject to the Divine Will and cannot escape from it. The rock that falls by the force of gravity is muslim, so are the birds and the beasts of the field, so too is humankind as a whole. All submit to the will of their creator. Secondly, those who choose to obey guidance from above are muslim in a higher sense. When, in the Quran, the followers of Jesus confess, "We are muslims", they cannot have meant that they followed a messenger as yet unborn. There is, then, Islam as a recognisable religion, there is Islam as the faith and practice of all who believe in God and, finally, there is the Islam of creation as such. Nothing that enjoys the light of existence is self-sufficient. Everything depends upon the source from which it came and to which it will return when creation is wrapped up and submits to its own end. (Eaton, p.5) Universal Submission in the Quran The Quran asserts that the essence of Islam predates Prophet Muhammad and resonates in the lives of earlier prophets and their followers. Prophets such as Abraham, Moses, and Jesus are portrayed as beacons of submission, exemplifying Islam in its truest form. For instance, Abraham declares: "Indeed, I have submitted myself to the Lord of the worlds" (Quran 2:131). Similarly, Moses proclaims: "O my people! If you have believed in God, then put your trust in Him, if you are indeed Muslims." (Quran 10:84) The Quran also acknowledges members of the People of the Book (Jews and Christians) who faithfully adhere to their scriptures as being in a state of Islam: "Those to whom We gave the Scripture before it—they believe in it. And when it is recited to them, they say, ‘We believe in it. Indeed, it is the truth from our Lord. Indeed, we were Muslims [in submission to Him] before it’” (Quran 28:52-53). Further, submission is ascribed to angels (Quran 21:19-20) and even to groups of the jinn (Quran 72:14), illustrating Islam’s universal resonance as a melody played across the symphony of creation. The Perennial Nature of Islam The Quran envisions Islam not as a religion tethered to one community but as a timeless and universal charter for life. It reconnects humanity to the “creed of Abraham” (Quran 22:78), emphasizing shared ground between Islam and earlier Abrahamic faiths. Quran 5:48 asserts this universality: "For each of you, We have prescribed a law and a clear path. If God had willed, He could have made you one community, but He tests you through what He has given you. So, compete with one another in doing good." This verse underscores the kaleidoscope of religious diversity, affirming their shared foundation in submission to God. Prophet Muhammad’s mission was both to confirm earlier scriptures and to untangle the knots of their misinterpretations (Quran 3:3, 5:48). This dual role cements the notion of Islam as the capstone and essence of divine guidance rather than a departure from prior traditions. Furthermore, Quran 7:172 evokes humanity’s primordial covenant with God: "Am I not your Lord? They said, ‘Yes, we bear witness.’” This verse reminds humanity of an innate submission, etched into the soul’s memory, a debt of gratitude owed to the Creator. Implications of the Quranic Concept of a Muslim The Quranic portrayal of a Muslim transcends the tight confines of sectarian identity, offering a tapestry of unity among believers in God. It dismantles exclusivist interpretations of religious identity, urging a broader vision grounded in shared submission to divine principles. By acknowledging prophets, earlier scriptures, and their followers as participants in Islam’s universal message, the Quran emphasizes continuity over rupture. This perspective fosters inclusivity and mutual respect, calling humanity to focus on shared values rather than divisive labels. Islam’s Relationship with Earlier Scriptures The Quran situates itself as both a mirror and magnifying glass for earlier scriptures, confirming their authenticity while clarifying deviations. It explicitly mentions the Torah, Psalms, and Gospel as divine books bestowed upon Moses, David, and Jesus, respectively (Quran 2:97, 4:163, 5:43, 17:55). It also references the Scrolls of Abraham and Moses (Quran 87:19, 53:36-37), further cementing its connection to the broader Abrahamic tradition. Foundational beliefs—such as monotheism, resurrection, final judgment, heaven, and hell—are consistently reaffirmed in the Quran. Essential practices like prayer, fasting, and almsgiving also align with the rituals of previous prophetic communities. By placing Muhammad within a golden chain of prophets, the Quran underscores the unity of their divine missions. Transcending Sectarianism The Quranic concept of Islam and Muslim presents a profound vision of unity and shared human values. This vision is rooted in a nuanced understanding of the historical context in which Islam emerged. By tracing the evolution of religious self-perception in the Near East, as noted by Wilfred Cantwell Smith, (1916–2000) a Canadian Islamicist, director of Harvard University's Centre for the Study of World Religions, we can appreciate the significance of Islam's emergence as a distinct yet inclusive religious system. Ultimately, the Quranic vision of Islam invites humanity to transcend sectarian boundaries and work together towards a common goal of justice, morality, and peace. He writes thus: "The emergence of Islam as a more or less ‘complete’ religious system –e.g., with its own self-ordained name, ‘Islam,’ with a scripture that seems aware of itself as ‘scripture,’ and with a conception of itself as one religion among many (even if it considers itself the best, it is the best among ‘similars’) – was the culmination and crystallization of a series of what Smith referred to as ‘systematizing’ and ‘reifying’ trends in religious self-perception that had been ongoing in the Near East for centuries before Islam’s arrival." (Smith, p.81–106). The Quranic vision of Islam and Muslim unveils a universal framework that dissolves walls between religious traditions. By presenting Islam as the essence of submission to God and situating it within the continuum of divine guidance, the Quran celebrates inclusivity, continuity, and shared values. This universal vision challenges sectarianism, urging humanity to forge bonds of fraternity and recognize their collective responsibility to align with divine principles, nurturing justice, morality, and peace. Bibliography Eaton, Gai, Remembering God: Reflections on Islam, Cambridge: The Islamic Texts Society, 2000 Smith, Wilfred Cantwell, The Meaning and End of Religion, New York, NY: Harper and Row, 1962 ------- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. 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