Universal Genuine Mysticism: A Direct Path to the Divine

By Adis Duderija, New Age Islam 5 March 2025 “Religion is a chrysalis, and spirituality is a butterfly.” “Carl McColman” Universal Genuine Mysticism, which based on the analogy above, would be designated by the butterfly as opposed to chrysalis, invites us to explore the profound relationship between the human spirit and the Divine, unconstrained by complexities and presuppositions underpinning of “prophetic” intermediaries and sacred texts. At its core, mysticism is about direct experience, and it suggests that the Divine permeates the entirety of the Universe, especially within the depths of spiritually awakened human hearts. (Mysticism from Files) ------ The Nature of Mysticism Mysticism is often misunderstood as an esoteric practice reserved for a select few, replete with rituals, chants, and ancient scriptures. However, genuine mysticism transcends these limitations. It is an experiential journey that encompasses the interconnectedness of all life and the intimate relationship between the individual soul and the Divine. It is an understanding that the Divine is not confined to sacred texts or specific dogmas but exists in every aspect of the cosmos. Historically, mystics have emerged across cultures and religions, from the love intoxicatedSufi poets of Persia to the contemplative saints of Christianity or bhakti form of devotions in Hinduism. They have often spoken of a direct experience of the Divine, one that is immediate and transformative. These experiences often lead to a profound realization: that the Divine is not a distant entity but an ever-present reality that can be experienced in the here and now. The Divine in Nature Nature serves as a profound teacher in this exploration of genuine mysticism. When we immerse ourselves in the beauty and complexity of the natural world, we can feel a connection to something greater than ourselves. The mountains, rivers, and forests can evoke a sense of awe and wonder that points to the Divine presence. This is not merely poetic sentiment; it is a recognition that the Divine is woven into the very fabric of existence. Many spiritual traditions emphasize the importance of nature in understanding the Divine. The ancient Greeks celebrated the gods in their natural surroundings, while Indigenous cultures often view the Earth as a sacred entity. This relationship with nature invites us to recognize that the Divine is not separate from the world but is intricately involved in every aspect of creation. In the stillness of a forest or the vastness of the ocean, we can find moments of clarity where the boundaries between ourselves and the Divine dissolve. The Inner Journey While the external world serves as a mirror for the Divine, it is within the depths of our own hearts that we can truly encounter this sacred presence. Genuine mysticism calls for an inward journey, one that requires stillness, reflection, and a willingness to confront our own fears and limitations. In this space of introspection, we can cultivate a deep awareness of our thoughts, emotions, and spiritual longings. Meditation, prayer, and contemplation are tools that can facilitate this inner exploration. They allow us to quiet the noise of everyday life and tune into the subtler frequencies of existence. It is in these moments of silence and stillness that we may feel the gentle whisper of the Divine, guiding us toward a deeper understanding of ourselves and our place in the Universe. The writings of mystics often convey the significance of this inner journey. For instance, the Christian mystic John of the Cross speaks of the "dark night of the soul," a transformative experience where the seeker encounters profound emptiness and despair. This journey, while challenging, ultimately leads to a deeper union with the Divine. Similarly, Sufi poets like Hafez, Khusrau and Ibn Attar, reminds us that our true essence is found in the depths of our hearts, where the Divine resides. Liberation from Dogma One of the most liberating aspects of genuine mysticism is its inherent rejection of dogma and rigid structures. Sacred texts, while potentially valuable if approached from a healthy and interpretationally aware perspective, can sometimes become barriers to direct experience. When we cling too tightly to dogma, text-centred approaches to religion or prescribed beliefs, we risk losing sight of the very essence of spirituality: the relationship between the individual and the Divine. In this way, mysticism becomes a personal journey, one that honours individual paths while recognizing the shared human longing for connection with the Divine. We are not bound by the constraints of tradition but are free to discover the Divine in our unique ways, whether through art, nature, or acts of compassion. The Role of Community While mysticism emphasizes individual experience, it does not exist in a vacuum. The journey toward the Divine is often enriched by community and shared exploration. In gatherings where individuals come together to share their experiences, insights, and practices, a collective energy is created that can amplify individual journeys. These communities, whether formed around meditation, nature walks, or discussions on spiritual literature, provide a space for support and understanding. They remind us that we are not alone in our quest for meaning and connection. The shared stories of others can illuminate our own paths and offer inspiration in moments of doubt. Moreover, community serves as a reminder that the Divine is not only found within but also in our relationships with others. The act of compassion, kindness, and love toward one another reflects the Divine presence that permeates the Universe. In this sense, mysticism is not only a personal journey but a communal one, urging us to recognize the sacred in our interactions with others. The Transformative Power of Love At the heart of genuine mysticism lies the transformative power of love. Love is often described as the highest expression of the Divine, a force that transcends boundaries and unites all beings. In moments of genuine connection, whether with nature, other people, or the Divine, we experience a profound sense of belonging and purpose. This love is not limited to romantic relationships; it encompasses all aspects of existence. It invites us to practice compassion, empathy, and forgiveness, recognizing that each person we encounter is a reflection of the Divine. In this way, love becomes a pathway to mysticism, leading us deeper into the heart of our shared humanity and the sacredness of life. The teachings of mystics often emphasise love as the central tenet of spiritual practice. For instance, the Dalai Lama speaks of love and compassion as essential for true happiness and fulfilment. This love, cultivated in our hearts, can transform not only our personal lives but also the world around us. When we embody love, we become instruments of peace and healing, reflecting the Divine light in a world that often feels fragmented and chaotic. A Call to Awaken As we navigate the complexities of modern life, the call to genuine mysticism becomes increasingly relevant. It invites us to look beyond the distractions of the material world and reconnect with the profound truths that lie within and around us. We are reminded that the Divine is not a distant presence to be sought in sacred texts or rituals but an ever-present reality waiting to be awakened in our hearts. The journey toward the Divine is not a linear path; it is a winding road filled with moments of joy, confusion, and revelation. It requires courage to confront our inner landscapes and the willingness to embrace the mystery of existence. Yet, it promises the reward of authentic connection and the realization that we are part of something much greater than ourselves. In this exploration of mysticism, let us cultivate an openness to experience the Divine in every moment. May we find solace in nature, engage in heartfelt community, and allow love to guide our actions. Genuine mysticism, free from the constraints of dogma, calls us to awaken to the sacredness of life and to recognize that the Divine is not only a part of us but resides within the very essence of the Universe. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/islam-spiritualism/universal-genuine-mysticism-divine/d/134787 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

Executed In Silence In Abu Dhabi: A Sad Day For Humanity

By Sumit Paul, New Age Islam 5 March 2025 Shahzadi Sabbeer Khan (30), a caregiver from Uttar Pradesh’s Banda district who was sentenced to death last year in the United Arab Emirates for the alleged murder of a four-month-old infant, was executed on February 15, the Ministry of External Affairs (MEA) informed the Delhi High Court on Monday. I'm terribly sad to read this news. Shahzadi Khan was executed on February 15, 2025. (X) ------ Executing a poor woman, who got no proper legal assistance in the UAE, is criminal. She was forced to confess, tortured and executed in silence at a prison in Abu Dhabi. This is injustice. First of all, all executions must be abolished. Now when the civilised world is abolishing capital punishment, uncouth and uncivilised Muslim countries are not just hanging men but also women. Iran is on an execution spree, hanging men as well as women. Execution of any person is shuddersome, regardless of the gender of the victim, but when a woman is hanged, it underlines the inherent cruelty and savagery of a community, country, group of people or race. When Rattan Bai Jain was hanged at Tihar Jail in Delhi in 1955, Jawaharlal Nehru said that he was terribly anguished and distraught. Newspapers wrote in their editorials that hanging a woman was against the ethos of humanity and universal spirit of forgiveness. By the way, Rattan Bai Jain is widely recognized as the first woman to be executed in independent India. Fortunately, since her execution, there haven't been any known cases of a woman being hanged in India, though I'm not very sure whether there was also a woman hanged between 1963 and 1973 because there are no definite records of hangings and the genders of executed convicts available during that period. Research by the People's Union for Democratic Rights (PUDR) has located government records of 1,422 executions in 16 states in the decade from 1953 to 1963 alone. Gender of the convicts was not mentioned in any execution. Coming back to poor Shahzadi's hanging in UAE, the government of India should have intervened to save her life. It didn't and she was led to the gallows. Perhaps, being a Muslim, the government didn't try tooth and nail and she was abandoned. A sad day for humanity. ---- 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/executed-abu-dhabi-sad-day-humanity/d/134786 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

Taiyaba Afroz: A Beacon For Every Muslim Girl Told To Shrink Their Dreams

By Syed Ali Mujtaba, New Age Islam 5 March 2025 Taiyaba Afroz created history by becoming a commercial pilot. The Muslim girl hails from a modest family. Her father Motiul Haq runs a ration shop in the Madhoura locality in the Saran district of Bihar and her mother Samsun Nisha is a homemaker. Despite such challenges, Taiyaba remained determined to achieve her dream of becoming a commercial pilot. Her journey began in 2019 when she joined the Government Aviation Training Institute in Bhubaneswar. There she logged 200 gruelling flight hours, battling storms, monsoons, and self-doubt. Taiyaba's training was marathon-2-3 years of theory exams (scoring 70%+ in DGCA papers), simulator drills, and mastering the art of safe landings. "Flying solo for 100 hours was terrifying but fear never griped my mind," she recalls. Later, in 2023, she completed 120 hours of training at Indore Flying Club. After all this, Taiyaba finally obtained her license from the DDCA. She was certified to become a commercial pilot and can fly any commercial plane. As a Muslim woman in a crisp pilot's uniform, Taiyaba faced catcalls: "Shouldn't she be in a Burqa?" To this, she retorts: "The cockpit has no dress code. The aircraft doesn't care about your surname." A pilot's salary starts at ₹1.5 lakh," but that’s not the trophy, Taiyaba aimed to achieve. Her real achievement is being a Muslim girl, coming from a backward region of Bihar, hailing from a weak financial family; she endured all these odds and has come out with flying colours. Her message is; “Look at this Muslim girl, she can fly planes.” Taiba Afroz is not just a pilot; she's a beacon for every Muslim girl who is told to shrink their dreams. Her success story is a matter of pride as she inspires many young Muslim girls to follow her career path. She is a role model for them. Taiyaba’s achievement testifies that with perseverance and determination, any goal can be achieved. Her story screams that; the sky is not the limit, it's the beginning. --- Syed Ali Mujtaba is a journalist. URL: https://www.newageislam.com/islam-women-feminism/taiyaba-beacon-muslim-dream/d/134785 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

Jatiya Nagorik Party Launched For A Democratic, Peaceful And Progressive Bangladesh

By Nava Thakuria, New Age Islam 5 March 2025 A student-led political party recently surfaced in neighbouring Bangladesh with the promises for a progressive political culture in the trouble-torn south Asian country and the Bangladeshis are seemingly jubilant at this moment hoping that the youths-led political party will uplift the populous country with all round developments in the days to come. The moment of fortune arrived on 28 February 2025, when Jatiya Nagorik Party (National Citizens’ Party) was born in Dhaka under the leadership of agitating students and young people, who compelled their sitting Prime Minister Sheikh Hasina to resign and flee to India on 5 August 2024, with an aim to contest next national elections. Jatiya Nagorik Party ------ Nahid Islam, who resigned as a member of the interim government led by Nobel laureate Professor Muhammad Yunus in Dhaka, was given the responsibility as the convener of JNP/NCP and Akhtar Hossain its member secretary. The caretaker government advisers, government officers, diplomats, professionals, civil society representatives, political party leaders, individuals who were involved in the July-August mass uprising were all invited for the launching program titled Atmaprakash, which was attended by thousands of common Bangladeshi nationals. The party was officially launched in front of Jatiya Sangsad (National Parliament) Bhawan following the playing of national anthem and one minute of silence observed in memory of those who were killed during the Monsoon Uprising. Reciting the sacred texts from Quran, Geeta, Tripitak and Bible, the leaders committed to work for fulfilling the aspiration of a new Bangladesh that is democratic, peaceful and progressive in nature. They also vowed to rewrite the constitution, if elected to power, with a constituent assembly so that all provisions encouraging dictatorial laws can be curtailed. They started their political activities after paying tributes to the Muktijuddhas (freedom fighters of 1971 Liberation War) at Savar national martyrs’ memorial. The JNP/NCP delegation was loud and clear that equality, human dignity, and social justice were not achieved in Bangladesh even after 54 years of its independence from Pakistan. The country of nearly 180 million people currently records over 12 crore eligible voters and the election commission assured a free, fair and comprehensive polls to elect the Parliamentarians (unlike India, Bangladesh has no state/province and hence there is no space for any Legislators). As the Hasina-led political party Awami League is facing unprecedented challenges following her abrupt escape, the primary opposition Bangladesh Nationalist Party (BNP) expects a fair show in the 13th Parliamentary elections, scheduled for the year end or early next year. Recently, the BNP organised a mass gathering in Dhaka, where the party’s acting chairman Tarique Rahman called them virtually from London to get prepared for the polls. His mother Khaleda Zia, who is still functioning as the BNP chairman and presently in the UK for medical purposes, also addressed the meeting. Rahman emphasized on strengthening the party as ‘a democratic environment has returned to Bangladesh’ following the escape of Hasina. Mentionable is that the BNP remains out of power in Dhaka since 2009 as the Awami League government continued to rule the Muslim majority nation till last August. Exiled for years, Rahman did not forget to appeal to the Hindu community electorates to support the BNP in achieving their goal that every Bangladeshi national irrespective of their religious faiths enjoy dignity and equal rights. Criticizing the Awami League government for politically exploiting the Hindu families for all the years, Rahman asserted that most of the attacks on religious minorities were not influenced by the religious hatred, but greediness and manipulation of some ruling individuals. Amid all political developments, the United Nations secretary-general Antonio Guterres is visiting Bangladesh on 13-16 March following the invitation from Prof Yunus. The UN chief had already committed to garnering support for the Rohingya people, who are taking shelter primarily in Cox's Bazar of south Bangladesh after forcefully displaced from Arakan (Rakhine) State of Myanmar. Guterres, who is coming to Bangladesh for the second time (first in 2018 soon after taking the UN responsibility), earlier stated that he shared Prof Yunus’ concern over the impact of the Rohingya crisis on Bangladesh and the entire region. It will be a matter of observation, how the JNP/NCP leaders take the lead in Bangladesh’s electoral politics and approach immediate neighbours namely India and Myanmar. Till date, they have not shown any rhetoric towards India or Pakistan and it’s largely expected that the JNP/NCP will guide the country for a sustained multi-party democracy. Unlike many media outlets’ outbursts that its convener Nahid resigned from the interim government because of bad experiences with Prof Yunus and he would now take revenge against the octogenarian banker turned social business preacher turned interim government chief, the ground reality remains completely opposite. Rather one can interpret, if the JNP/NCP comes to power after the election, they will also need a recognized face in front of the international community and Prof Yunus may support their cause becoming the President of Bangladesh. ----- Nava Thakuria is an official representative of PEC in South & Southeast Asia URL: https://www.newageislam.com/current-affairs/jatiya-nagorik-peaceful-progressive-bangladesh/d/134783 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

Ali Says Goodbye! “Fatima’s Touch: Poems and Stories of the Prophet’s Daughter”

By Ghulam Rasool Dehlvi, New Age Islam 4 March 2025 Today, the 3rd Ramazan marks Yaum-e-Wisaal—the demise day of Sayyida Hazrat Fatima Zahra (SA) —Prophet Muhammad’s most beloved daughter and mother of Imam Hasan and Hussain (AS). She is most aptly given these honorifics in Islamic tradition: Khatoon-e-Jannat (the lady of heaven), Syeda-e-Kainaat (the leader of both this world and the hereafter) and Syyeda-tun-Nisa (crown of the womanhood). She has also been described in an authentic prophetic tradition as “Ummu Abiha” meaning that she was akin to a mother for her beloved father, the holy Prophet (pbuh). More to the point, Fatima Zahra SA was the first to be given the great epithet of “Nūr-un-Nisa”. Nūr—an Arabic-origin word etymologically meaning “light”— is widely used as both feminine and masculine name among Muslims in Arabia and South Asia particularly in the Indian subcontinent. Various derivatives of the same Arabic root letters al-Noor or al- Nūr include Munawwar (bright or full of light), Tanweer (radiant, illuminating or enlightening) and Anwar (plural of Noor) with its variants in other languages being: Noora, Nora, Norah, Noura. Nisaa is also an Arabic-origin word meaning: women and thus Noor-un-Nisa means “the brightness of the womankind.” In Islamic mysticism, the term “Noor” has deeper connotations. To the Sufis, Noor is the first creation of God from which all other creatures and all beings gradually emanated. In essence, Noor is the prophetic light Noor-e-Muhammadi that entails the soul of all human existence and thus the core of spirituality in Islam. Sufi mystics believe that while creating this universe, Allah created his replica in the form of (the Prophet’s light). That is, God first created the light of Prophet Muhammad (pbuh) and then gave life to other creations with the Prophet’s Noor. In this sense, the Prophet (pbuh) is the “Noor” or spiritual manifestation of God’s signs and an epitome of His wide embrace of all creations regardless of faith and creed. Now keeping this key precept in view, take this prophetic tradition into a serious consideration and deliberate: Narrated Al-Miswar bin Makhrama: Allah's Messenger (ﷺ) said, "Fatima is a part and piece of my flesh, and he who displeases her, makes me unhappy." (Sahih al-Bukhari 3714) Another prophetic saying goes as follows: “Indeed, Fatima is a part of me, and is the light of my eyes and the fruit of my heart”. From the above hadiths, it is patently clear that Sayyida Fatima Zahra (SA) was an embodiment of the Prophetic Light— Noor-e-Muhammadi – and a manifestation and reflection of the Prophet ﷺ himself, and thus her persona and magnanimous character truly remains an abiding inspiration for all women and humanity at large. At a time when modern life style lures people especially women to look for temporary pleasure in worldly desires, luxury and wealth, Hazrat Fatima Zahra (SA) reminds us all that the lasting happiness and inner peace can emanate only from an abiding faith, simplicity, sobriety, contentment (Qana’at), uprightness (Istiqamat) and complete reliance on God (Tawakkul). Her famous gift “Tasbeeh-e-Fatima” is a glaring example. Once she sought a house maid for help and ease in her house chores. But she was rather gifted a Tasbeeh from her father, the holy Prophet (pbuh): an invocation of divine blessings for Allah’s special support and succour through the Tasbeeh (chanting) of “Subhan ’Allah” and “Alhamdulillah” 33 times, and “Allahu Akbar” 34 times. Thus, Fatima Zahra’s lifestyle sets an unprecedented example of how a woman can win against all odds and overcome life struggles through an unshakable spiritual strength and an unwavering will power. Without going in detail into the biographical particulars of Hazrat Fatima’s life, I would like to reproduce my favorited poems and stories of Fatima Zahra (SA) from the beautiful book “Fatima’s Touch: Poems and Stories of the Prophet’s Daughter” by Tamam Kahn. This writer has augmented invaluable guidance and spiritual insights from the American Sufi author and master and a female disciple of famous Chishti Sufi mystic Murshid Sam (Samuel Lewis also known as Ahmad Murad Chishti). As a Murshida or Pirani (female spiritual master) with the Sufi Ruhaniyat International, Tamam has accumulated a wealth of wisdom from Universalist Sufi Masters, and Mystics of other traditions. In this book, which is considered one of her best work, she has portrayed Syeda Fatima, her blessed family in the historical milieu. Significantly, this unexplored history must have been a common knowledge by now. But let alone non-Muslims, even most Muslims are ignorant of the whole cultural history of Islam and key Islamic figures, and therefore our historical record and traditional knowledge of Islam is so spotty, so ravaged and so dismissive. Through a rigorous research and poetic artistry, the book masterfully deciphers the deep meanings of the life and legends of Fatima Zahra, while at the same time introducing Westerners to the origins of Islam, and the vital importance of women in its foundation. The courage of conviction and determination that the author has exhibited in this admirable work can be gauged in her own words: “My work here as a poet is to honour what has been told, which often reads as conflicting information. I write to make Fatima accessible. I visit both the Sunni and Shia hadith [she outlines the doctrinal differences in the introduction] and appreciate their messages, but, most importantly, I write to join this contentious family through the quiet power of poems. Poetry has a way of nudging sense and meaning inside a stream of words, the way water runs under the desert sand—to green an oasis”. In a sequence of poems interspersed with prose texts, Tamam’s book Fatima’s Touch gives us a sense of the transcendent life and plural teachings of Syeda Fatima (SA). In the preface, she recounts how she undertook and accomplished this momentous job: “I have followed the Sufi path for forty years. To me, Sufism is the fragrance over the flowers of religion. My husband, Shabda, and I have travelled widely among the mystics in North Africa, the Middle East and India. For the last fifteen years I have been exploring the stories of the first women in what would become Islam—(from salaam). The word Islam is associated with “... the inner state that causes the feeling of peaceful surrender to the protection, safety, and healing of the Divine.” In the fall of 2012, Shabda and I planned a trip to Turkey. I asked everyone I could think of—Sufis, publishers, scholars, professors— for names of those in Istanbul knowledgeable about Fatima al-Zahra. Without exception, they all directed me to Cemâlnur Sargut, female Sufi teacher and scholar who “aims to see all humanity as one without discriminating between genders, religions, sects or outlooks.” Thirty-three of the poems are written in meter, like the repetition and variations of drumbeats, recalling a time when the written word was marginal and poetry was spoken in easy- to-remember patterns. Now take a glance at these beautifully flowing poems which seem to connect us to the rhythms of the beloved Fatima Zahra’s lifetime – from her blessed birth to sad demise: Delivery Who do you think delivered this baby? Nuha, my friend from Syria, asked me. They were there—The Women of the Book! the sister of Moses, the Pharaoh’s spouse, Abraham’s wife and the Mother of Jesus— Kulthum, Asiya, Sara, Maryam — they brought her forth. Lets celebrate the birth of Fatima with a cake, whipped and spooned and baked perfectly. Frosted and layered with date cream and butter. It’s heavenly. Confections shimmer like Hijaz stars. There is something grim about childbirth In the seventh century. After such labor a woman like Khadija with a bed full of children has earned the perfect cake, a birth cake, with a layer for each pair of soothing hands. Explanation: During Ramadan in 2003, author Tamam Kahn, scholar Nuha al-Abed, and a Mevlevi Sufi sat in a hotel room in Damascus. They shared stories from generations of Syrian women. Nuha told them their legend of Syeda Fatima’s birth. Khadija began her labor alone. Then four ancient matriarchs, all of them Women of the Book, honored her with their presence and divine help. Fatima Zahra was delivered by the sister of Moses, wife of Abraham, Mother of Jesus, and wife of the Pharaoh. Sacred Names Five-year-old Fatima playing alone— hiding in curtains, counting to ten, yelling in Arabic: “here I come!” LIGHT OF HEAVEN, here I come!” PURE. BRAVE. GLORIFIED. SHINING. “They’ll call me these names when I get to heaven.” KNOWLEDGEABLE. SHE-WHO-SATIFIES-GOD. Explanation: In this poem, Fatima Zahra is five or six years old, youngest of four daughters, living comfortably in a house where her mother Khadija manages a profitable international caravan business. Her home in the middle of Mecca is a hub of activity with servants as well as visiting relatives and successful townspeople. Her father, Prophet Muhammad (PBUH) is often at home, and the house has a yard where the large animals, horses and camels, are stabled. She wanders outside to sit in dust and palm duff, polishing her father’s shoes to demonstrate her devoted service. He, in turn, appreciates and adores her little daughter. Shine The shining happened every day, in tent and hut, in all the rooms, and while the breeze would linger, Zahra’s glow, all white, relentlessly lit up each scene with light that squeezed out dark—she sparked delight, a living pole star—a lighthouse beaming, pointing toward each heart as if to soothe and bleach the soul of doubt as noon-prayer yellow sang a cord, a citrine gem; that sound showed women bound in Zahra’s golden ties of love and thought, while unity of sound went round and round and reddened as the sun passed through the taut line of the earth—red stayed in land and air; while Zahra’s face shone conscious and aware. Explanation: Fatima al-Zahra glowed. Her other name, Zahra, means “Radiant One.” Three times a day she shone with light. Her face was shining in the Morning Prayer. The whiteness of that light entered Medina and illuminated its walls. At noon, the light of her face shone with a yellow color, and the glow lit the rooms. At the end of the day, when the sun had set, Syeda Fatima’s face radiated with redness joyfully. Inscribed in Light Here on one leg of God’s vast throne these ancient words inscribed in light Fatima, sayyida for women of the worlds sayyida, unnamable woman’s blessing sayyida a prodigious mandate yet Allah extends his glory to Fatima her name and task precisely written touched by the breeze from a thousand wings. Explanation: Sayyid, as a term of high respect, means a master or lord, and refers to descendants of the Prophet but there is not a parallel translation for the feminine Sayyida. Here it can be translated as “leader” which clearly states Hazrat Fatima’s lofty position written in light on the leg of God’s throne. It’s said that Prophet Adam read it and mentioned it to Prophet Muhammad when he was on his Night Journey through the seven heavens. Here “paradise” expands into worlds, not just ours but further, much further, beyond what we know and experience, beyond the stars. Fatima Tells of Interruption Night covers me, then laughs, issues its interruptions. I’m jostled by, uncovered by intrusion, interruption. My prayers slide off with deep fatigue. I wake to father’s knock. He has renewed his interruption. See how he smiles: a people pray! Late night prayers, he means, high in a holy mood of interruption! I kiss his cheek as ‘Ali openly remarks: If God wishes us to wake, we wake (an argued interruption). Our children stir, but then my train of thought pulls sacred words, and moves, occluding interruption. As if an eagerness filled everything, I’m held in timeless locomotion’s joy, oh gratitude—no interruption. Explanation: In this poem, the core of the story is that the Prophet (pbuh) came to the house of Fatima and Ali and joyfully tells them—in the middle of the night: Rise from your sleep and pray during part of the night. This offers a scene of Prophet Muhammad encouraging his daughter and her husband to replace sleep with prayer. Imagine her living with Ali and four small children in exhausting poverty. But as the poem develops, the shift is to prayer and the repetition of sacred phrases energizing Fatima. Scent Three kinds of beautiful, the best of heaven; blurred devotion’s details meet Muhammad’s love of Women, prayer and the perfumes-of-existence… and the whole world’s neighbourhood smells sweet. Explanation: Once Prophet Muhammad’s wives asked him, “Why do you like Fatima so much?” He replied: “Fatima smells like the scent of paradise. The smell of the prophets is quince, of the Houris is myrtle, and of the angels is rose. Fatima has the smell of quince, myrtle, and rose. These beautiful words were said by Allah’s Messenger: “Allah has made dear to me from your world women and fragrance, and the joy of my eyes is in prayer.” Scholar on Islam and Sufism Annemarie Schimmel explains: “this hadith allows us a glimpse into the twofold function of the Prophet, who knew how to combine this world and the next and… how to sanctify both.” Ali Says Goodbye! I am the voice that begs Fatima not to die I am the tree that pleads with the earth, ‘Hold fast my roots’ I am the sword she cleaned, the lips she kissed I am the face she held with rinsed hands I am the head nodding, yes I am her private night burial I am the tears spilled for her I am her husband, Abul-Hasan I am her feet as she stands for justice Only she will have me—I am the prey of the lioness She is a purse of gold, a crown of Certainty I am Abu Turab – the father of dust. Explanation: Just before the Prophet (pbuh) passed away, he predicted his daughter Fatima would be the first to join him. She during August, 632 CE, just ten weeks after her beloved father and left behind her husband, Ali, often called Abul-Hasan –“father of Hasan”. Ali was also called “Abu Turab”. For when he would despair or feel distressed and grief-stricken, he would throw dust on his head. Therefore, the Prophet (pbuh) nicknamed him, “Father of Dust.” This precisely how Tamam Kahn’s “Fatima’s Touch” helps us re-connect with the beautiful life of beloved Fatima Zahra. “Fatima’s Touch” also liberates the persona of Bibi Fatima from layers of hagiography and at the same time reveals her deep inner spirituality as well as her intuitive grasp of what it means to be an inspiring woman, especially to those who struggle with the restrictions of organised religion and patriarchal culture. ----- 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/books-documents/ali-fatima-poems-stories-prophet-daughter/d/134781 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

Indian Prime Minister Modi Highlights the Legacy of Hazrat Amir Khusro, the Herald of a Shared Civilization: A 25-Year Tribute at Jahan-e-Khusrau

By New Age Islam Staff Writer 4 March 2025 Muzaffar Ali’s Silver Jubilee Event In Delhi Honours Amir Khusro’s Contributions To Music, Poetry, And Sufi Spirituality, With Prime Minister Modi Praising His Role In Blending Sufi Teachings With India’s Rich Cultural Heritage. ------ Muzaffar Ali, a renowned filmmaker and cultural figure, organized the Jahan-e-Khusro event to celebrate Amir Khusro's timeless musical poetry. This year marks the 25th anniversary of the event, which began on February 28 at Sunder Nursery in Delhi. Prime Minister Narendra Modi attended the event and praised Hazrat Amir Khusro’s legacy, highlighting his significant role in blending Sufi teachings with Indian spirituality. Modi also emphasized Khusro’s admiration for India, its intellectual achievements, and the importance of Sanskrit. The Prime Minister recognized the unique identity of the Sufi tradition in India, which harmonized Quranic teachings with Vedic principles, and celebrated how Sufi and classical music contributed to the nation’s culture. He honoured the contributions of Sufi saints, such as Hazrat Nizamuddin Auliya, and their role in fostering unity through devotional music. Modi also praised the Jahan-e-Khusro event for its role in preserving India’s rich cultural heritage and acknowledged the efforts of Muzaffar Ali and the Rumi Foundation in making the event a success. Prime Minister Narendra Modi addresses a gathering at Jahan-e-Khusrau, the Sufi music festival, held at Sunder Nursery in New Delhi. (PTI) ----- In his speech, Modi referenced the Sufi tradition’s ability to bridge spiritual and geographical boundaries, recalling his visit to Afghanistan and quoting Rumi’s philosophy. He concluded by expressing appreciation for the event, which promotes spiritual love and cultural unity. It has become a matter of great interest for many to know about Hazrat Amir Khusro, his life, works, and the immense contributions he made to the cultural, spiritual, and intellectual fabric of India. Amir Khusro, who is regarded as one of the most iconic figures in Indian history, is celebrated not only for his poetry but also for his innovations in music, his promotion of unity among diverse communities, and his influence in shaping the rich cultural heritage of the subcontinent. His legacy spans centuries, and his influence continues to resonate in various forms, especially in the realms of Sufi music, poetry, and literature. Given the growing curiosity about his life and work, I decided to translate an article by Dr. Shahbaz Hasibi, which was published in the Urdu daily newspaper Inquilab on 28 February 2025. Dr. Hasibi's article provides an in-depth exploration of Hazrat Amir Khusro's life, highlighting the cultural synthesis he embodied, his contributions to the development of languages like Urdu, and his impact on the arts and spirituality. The article also discusses how Khusro, through his unique blend of Persian, Hindavi, and Braj Bhasha in his poetry, became a symbol of India's composite culture and an enduring figure in the world of Sufi mysticism. By translating this article, I aim to share with the readers the profound insights Dr. Shahbaz Hasibi has presented on Hazrat Amir Khusro's remarkable legacy. The translation offers readers a deeper understanding of his poetic genius, his role in shaping Sufi music and devotional traditions, and his contributions to fostering spiritual and cultural unity in India. It also sheds light on Khusro’s unwavering devotion to his spiritual guide, Hazrat Nizamuddin Auliya, and how this deep connection influenced his works. Through this translation, readers can appreciate not only the historical significance of Amir Khusro but also the spiritual, literary, and musical dimensions that made him an unparalleled figure in the history of South Asia. Khusro’s poetry and music, especially his Qawwalis and Ghazals, continue to inspire generations, and it is crucial to recognize his role as a torchbearer of the shared cultural and spiritual heritage of the East. PM Narendra Modi being presented a memento by Jahan-e-Khusrau founder Muzaffar Ali and his wife Meera Ali in New Delhi on Friday. (ANI) ------- Amir Khusro: The Herald of a Shared Civilization By Dr. Shahbaz Hasibi Translated from Urdu into English by New Age Islam Amir Khusro's full name was Abu'l Hasan Yamin al-Din Khusro. He was born in 1253 in Patiali (now in Uttar Pradesh, India). His father, Amir Saif al-Din Mahmood, was of Turkic descent and had migrated from Balkh to India, while his mother was Indian. This blend of cultures was prominently reflected in his personality, poetry, and art. He was raised in a scholarly and religious environment, which played an important role in his intellectual development. Amir Khusro was not only a Sufi poet but was also regarded as a symbol of India's composite culture. He was a beloved disciple of Hazrat Nizamuddin Auliya, and his poetry prominently reflects a Sufi tone. He wrote poetry in Persian, Hindavi, and Braj Bhasha, and experimented with various poetic forms such as Ghazals, Masnavi, Qatta, Dohvati, and Tarkib-Band. His Thumris and songs are still popular today. Amir Khusro's language was extremely charming, meaningful, and full of craftsmanship. Professor Sharif al-Hassan Qasmi believes that “the concept of mother tongue and pride in it is a gift of Amir Khusro.” Since his mother was Indian, he wrote poetry in his mother tongue, Hindavi, which later contributed to the development of the Urdu language. Amir Khusro was not just a poet but also a great innovator in music. He is also known as the inventor of the sitar, Tabla, and the Indian style of music. He introduced several new ragas into Indian classical music, among which "Qawwali" gained special fame. Qawwali and Tarana are still considered to be his contributions and are an important genre of Sufi music. Amir Khusro was a prominent figure in the courts of many kings. He remained associated with the courts of rulers like Ghiyas al-Din Balban, Jalal al-Din Firuz Khalji, Ala al-Din Khalji, and Muhammad bin Tughlaq. His poetry reflects elements of courtly literature and social reforms. Amir Khusro's works include several Masnavis and prose collections. Some of his famous works are: Tuhfat al-Sighar, Wasat al-Hayat, Ghurrat al-Kamal, Baqiyyat Naqiyyah, Qissa Chahar Darwish, Nihayat al-Kamal, Hasht-Bahisht, Quran al-Sa'dayn, Nah-Safar, Diwan-e-Ghazaliyat. Hams Khusro (which includes Masnavis like Matal al-Anwar, Shirin-o-Khusro, Majnun-o-Laila, Aina-e-Sikandari, and Hasht-Bahisht). Zihāl-e-Miskīn Makun Taghāful (written in Persian and Hindavi, still famous today): "Do not ignore the plight of the poor (Miskīn)." This line is a plea for compassion and understanding for those in distress, expressing deep empathy and spirituality. "Chhāp Talak Sab Chīn Līyeh: (written in Braj Bhasha, a beautiful expression of Sufi love): "I have given away everything, even my mark (identity), for the sake of love." This line is a profound expression of selfless love, where the lover surrenders all personal attachments and identity in devotion to the beloved or the divine. Aaj Ranjha Ghar Aave Ga (written in folk style, colourful and rooted in local traditions): "Today, Ranjha will come home." This line is drawn from the famous Punjabi love story of Heer and Ranjha, conveying the excitement and anticipation of a lover's return, filled with local flavour and folk significance. Zihāl-E-Miskīn Makun Taghāful: This is a unique poem written in a blend of Persian and Hindavi: "Do not ignore the plight of the poor (Miskīn), Turning away your eyes, making excuses, For I cannot bear the separation, O soul, Why do you not take me into your embrace?" This poem beautifully reflects the themes of love, separation, and the pain of longing. The fusion of Persian and Hindavi here creates a new literary form. In this Ghazal, Amir Khusro wrote the first line of each verse in Persian, while the second lines were written in the contemporary Persian and Hindavi of that era. In short, the meaning of the poem can be understood as follows: Amir Khusro is pleading with his beloved not to ignore the state of this poor heart, to not turn away and make excuses, for he can no longer endure the pain of separation. He longs to be embraced by his beloved, questioning why they do not pull him close. Shabān-E-Hijrāñ Derāz Chūn Zulf O Roz-E-Wisāl Chūn Umr-E-Kūtāh Sakhī! Piyāko Jo Maiñ Nah Dekhūñ To Kaise Kāṭūñ Andherī Ratiyān. The nights of separation are as long as the tresses of my beloved, while the days of union are as short as life itself, O friend! How can I pass these dark nights if I do not see my beloved? Judā'ī Kī Rātīn Zulf Kī Mānand Derāz Aur Wisāl Ke Din Umr Kī Mānand Mukhtasar Hai. Ae Dūst! Maḥbūb Ko Dekhay Baghair Yeh Andherī Rātīn Kaise Kāṭūñ. The nights of separation are long like the tresses of my beloved, and the days of union are as short as life. O friend! How can I pass these dark nights without seeing my beloved? Yekā'ik Az Dil Do Chashm-E-Jādū Bi-Sad-Firībam Baburdat-Sakīn / Kise Paṛī Hai Jo Jāsnāwe Piyāre Piy Ko Hamārī Baṭīyān, Palk Jhapakte Maiñ Woh Dūsā Sīr Ānkhain Mere Dil Kā Sukoon Le Uṛīñ. Suddenly, two magical eyes, full of deception, steal my peace from my heart / Who has the time to go and tell my beloved about my condition, when in the blink of an eye, those other enchanting eyes steal my heart's peace? Chūn Sham'a Sozān, Chūn Zarrah Jīrān, Hameshā Garyān, Ba 'Ishq Ān Mā / Na Nīnd Nainān, Na Ang Cheinān, Na Āp Āweñ, Na Bhejeñ Pati'ān. Like a burning candle, like a speck of dust, always weeping, for love of Him / Neither sleep in my eyes, nor comfort in my body, and the matter is that neither does He come, nor does He send any message. Maulana Jalaluddin Rumi said about him: "If Khusro were in Persia, he would have been the greatest poet in their language." Chhāp Talak Sab Chīn Līye. This is a famous Sufi poem that expresses the depth of true love. Hazrat Amir Khusro says that by locking eyes with me, you took away my very identity, meaning you took my form away from me. Through this gaze, the form of worldly love transformed into divine love within me, and I began to see the form of my beloved in my own. Prem Bhatī Kā Madhwāplāī Ke, Matwālī Kar Lī Nī Mō Se Nainā Milāī Ke. One special thing that is passed down from the Prophet Muhammad (PBUH) through a chain of spiritual masters is the drink from the "Hauz al-Kawthar" (the fountain of abundance). Hazrat Amir Khusro says that his spiritual guide also made him drink that drink with a glance of his eyes. Khusro Nizām Ke Bal Bal Jā'ō, Mōhe Sahāgan Kī Nī Rahe Mōse Nainā Milāī Ke. Hazrat Khusro says, "I would sacrifice myself for my spiritual guide because I always feel the presence of true love within me in the form of worldly love, and this state is like a married woman who always has her husband with her." This poem is a masterpiece of Sufi music and is still sung with great passion in various gatherings today. The poet of the East, Dr. Iqbal, also praised his art, saying: "Khusro has connected the literary tastes of the East and the West like a bridge." ----- Urdu Article: Amir Khusro: The Herald of a Shared Civilization امیر خسرو: مشترکہ تہذیب کے نقیب URL: https://www.newageislam.com/islamic-culture/pm-modi-civilization-jahan-khusrau-khusroo/d/134773 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 Seductive And Addictive Hold Of Power

By Sumit Paul, New Age Islam 4 March 2025 Recently, India's premier Bangla broadsheet Anand Bazar Patrika from Calcutta quoted Edmund Burke's statement in its editorial. It was in the context of inordinate (political) power and the addictive nature of it. I'm translating that statement into English: "Those who have been once intoxicated with power, and have derived any kind of emolument from it, even for one year, can never willingly abandon it." Edmund Burke's quote sheds light on the inherent allure and addictive nature of power. Burke implies that once individuals have experienced the intoxicating effects of authority and have reaped the benefits it offers, they become unwilling to let it go willingly. Whether it is the sense of control, status, or material rewards derived from wielding power, these individuals become deeply entrenched in its grip, making it difficult for them to relinquish their positions. The quote implies that the allure of power instils a desire to retain it indefinitely, ensuring its seductive hold persists over those who have tasted its intoxicating effects. Lord Acton aptly said that, "Power tends to corrupt, and absolute power corrupts absolutely." Power-hungry politicians, whether Modi, Trump or Gandhi family, will never leave the corridors of power politics because they know that once they relinquish it, people will not just forget them, they'll be treated quite indifferently, even shabbily. So, to defend themselves, they need to have political power at their disposal till they kick the bucket. Actor Rajesh Khanna once said that the power of politics and the glamour world could make any person swollen-headed. Who knew this better than him as he saw all the power and its rapid decline (and ultimately, disappearance) as a superstar and politician? Why does this happen? Because, the greater the power, the more dangerous the abuse. As power increases, so does the potential for those in positions of authority to abuse it. This is not just seductive but addictive as well. Proclivity to abuse power is ingrained in all of us. History is replete with examples of the perils that arise when individuals or institutions wield unchecked power. Those entrusted with great power must be vigilant in exercising it responsibly and tempering it with compassion, justice, and empathy. It highlights the need for robust checks and balances in governance systems to prevent the exploitation of power and protect the rights and freedoms of the people. Ultimately, these words instigate a crucial discourse on the need for accountability and vigilance in society to prevent the dangerous abuse of power. Will our politicians ever think of abnegating their perks, pelf and power for the welfare of the laity? The answer will never be in the affirmative. ----- 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/seductive-addictive-power/d/134779 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

“Nobody is Targeting Me”: Chancellor, University of Science and Technology Meghalaya, Gives Clean Chit to Assam CM

By Syed Ali Mujtaba, New Age Islam 4 March 2025 Mahbubul Hoque, the Chancellor of the University of Science and Technology Meghalaya (USTM), who has been granted bail in the first case by the Gauhati High Court on Monday, March 3, 2025, said “Nobody is targeting me.” Downplaying the concerns that Assam Chief Minister Himanta Biswas Sarma, is gunning for his life, Hoque smilingly said, “Nobody is targeting me.” He insisted that there was no personal vendetta against him, giving the Assam Chief Minister a clean chit. Mahbubul Hoque (Photo/Facebook) ----- Assam Chief Minister had hurled the choicest of abuse against the Chancellor of Science and Technology University, who sports an Islamic beard and a skull cap. He had accused the USTM Chancellor of issuing ‘fake degrees and certificates.’ "I have been telling you for long that this man is a very big fraud. He is all about fraud, his entire background is fraud. He has been trying to mislead the people by bringing a few intellectuals under his influence," Sarma had publically said. Addressing the allegations leveled by the Assam Chief Minister Hoque said “It’s a legal matter and will be argued in the court. The facts will be separated from the fiction in the courtroom.” Two cases were filed against Mahbabul Hoque, under the Bharatiya Nyaya Sanhita (BNS). In the first case where he got bail, was the allegation against him that he had accepted payments to secure undue advantages for students. The second case carries similar accusations against him and is scheduled for a bail plea hearing on March, 4. USTM Chancellor Mahbabul Hoque has refuted allegations of financial irregularities, asserting that 80% of students receive free admission under the “Vision 50” initiative, a welfare scheme supporting underprivileged students across the Northeast. “Vision 50 is not a business venture but a part of the ERD Foundation’s mission to guide rural students. There is no question of taking money,” Hoque told reporters outside the trial room, where he was produced for bail. Responding to claims of examination malpractice, Hoque asserted that while some students attempted to use unfair means, the teachers intervened to prevent it. “We should be awarding our teachers for maintaining integrity, not questioning them,” he said. Meanwhile, the USTM chancellor's arrest has also started a political power game between the government of Meghalaya and Assam. The USTM campus is situated in Ri Bhoi district of Meghalaya, bordering the city of Guwahati in Assam. Meghalaya Chief Minister, Conrad Sangma, commenting on the USTM controversy said; “The USTM has done no irregularities. Only my Assam Chief Minister can say as to what irregularities he is talking about," he said. “The fact of the matter is that Hoque has been arrested by Assam Police, not for any irregularities in the documentation of the USTM, but for allegedly promising students to help them in unfair practice to pass the 12th Board Exams. The USTM has nothing to do with it; it’s a matter that has taken place at a school in Assam, where the USTM is not involved at all, he added. CM Sangma further said, “On February 28, police made a request to the Meghalaya police to search the USTM campus at Ri Bhoi district of Meghalaya; but I refused to accept that request.” ---- Syed Ali Mujtaba is a journalist. URL: https://www.newageislam.com/current-affairs/chancellor-ustm-mahbubul-assam-cm/d/134778 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

Real Faith Is Not Blind Faith

By Sumit Paul, New Age Islam 3 March 2025 "Real faith is not blind belief, but a bright light guiding one's path through life's uncertainties." Maxim Gorky Russian literary great Maxim Gorky's aforementioned quote has always inspired me. In this insightful quote, Maxim Gorky captures the essence of real faith as being more than blind belief. He suggests that true faith is like a beacon, a bright light that illuminates and guides one's path through the uncertainties of life. Blind belief is often associated with naivety and a refusal to question or seek understanding, whereas real faith entails a conscious and active process of seeking truth and finding meaning. This path is not devoid of doubts or challenges, but it is through these moments of uncertainty that the light of faith shines brightest, providing the necessary guidance and clarity to navigate through life's complexities. Gorky's words inspire us to cultivate a genuine faith that is both resilient and illuminating, giving us the strength and assurance to overcome obstacles and find purpose in our journey because the strength of a person lies not in their physical abilities, but in their indomitable spirit and willpower. It's not the physical prowess but the strength of an individual that lies within their indomitable spirit and willpower. One's ability to conquer life's challenges and overcome obstacles is not solely dependent on their physical abilities but rather on their inner drive and determination. An individual's mental fortitude and resilience are key factors in achieving success and surpassing limitations. Regardless of circumstances or physical constraints, the true strength of a person can be seen through their unwavering determination, unstoppable spirit, and the relentless pursuit of their goals. An Urdu poet articulated it so well through his couplet, "Phenk De Chahe Havadis Raah Se Har Baar Door/ Jayegi Manzil Kahan Jab Zindagi Manzil Mein Hai" (Let mishaps derail your path/ Where else will the destination go when life itself is in the goal?). So, Travel from light to light/ Darkness is but a temporary blight. ----- 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/real-faith-blind/d/134764 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

‘Sanskritisation’ Of India In The Garb Of National Education Policy

By Syed Ali Mujtaba, New Age Islam 3 March 2025 The BJP's push for imposing the Hindi language through the National Education policy has evoked a sharp reaction from Tamil Nadu Chief Minister M.K Stalin. “The three-language formula is nothing but an attempt of ‘Sanskritisation’ of India in the garb of National Education Policy,” the Tamil Nadu Chief Minister said launching a strong opposition to the Centre’s ‘Hindi imposition’ through National Education Policy (NEP). (MK Stalin, CM Tamil Nadu) ----- “Hindi is the mask, Sanskrit is the hidden face. We will oppose the imposition of Hindi in Tamil Nadu,” MK Stalin alleged. The DMK president on Thursday, February 27, 2025, charged that the push for a monolithic Hindi identity has “killed many ancient mother tongues.” He claimed that the languages that gave space to Hindi eventually got lost without any trace. In a post on social media Stalin writes; “My dear sisters and brothers from other states, have you ever wondered how many Indian languages Hindi has swallowed?” He answered; “Hindi has swallowed at least 25 regional languages and the native speakers of their mother tongue are gasping for survival because Hindi is bulldozed them over.” “Bhojpuri, Maithili, Awadhi, Braj, Bundeli, Garhwali, Kumaoni, Magahi, Marwari, Malvi, Chhattisgarhi, Santhali, Angika, Ho, Kharia, Khortha, Kurmali, Kurukh, Mundari, and many more,” Stalin lists out the languages ‘swallowed by Hindi.’ Stalin claimed that Uttar Pradesh and Bihar were “never Hindi heartlands” as it is publicized through the media. No one talks about the mother tongue or the “real languages” that are swallowed by Hindi. “Those languages are now relics of the past” Stalin alleged. “Recently, India’s Vice President Jagdeep Dhankhar had said the best way to conquer a territory is to overtake its culture, destroy its language. That is the policy of the BJP through the three-language formula of the NEP,” Stalin alleged. Countering the argument that the three-language policy did not mandate Hindi or Sanskrit and any regional language from India could be learned as the third language, Mr. Stalin pointed out, “Look at the said formula in reality, in most of the States Hindi or Sanskrit is given priority. Barring the Union Territory of Andaman and Nicobar Islands, where the Tamil language is spoken, this language does not feature anywhere in India.” Giving an example of the language fascism of the BJP, Stalin said, “It came to light that in the BJP-ruled Rajasthan, Urdu teachers were replaced by Sanskrit teachers.” When asked whether the Centre was “sowing the seeds for another language war,” Stalin responded, “Yes, certainly.” ------ Syed Ali Mujtaba is a journalist based in Chennai. URL: URL: https://www.newageislam.com/islam-politics/sanskritisation-india-national-education-policy/d/134763 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

From Freedom Fighter to Nation Builder: The Inspiring Journey of Sardar Mohammad Latifur Rahman

By Syed Amjad Hussain, New Age Islam 3 March 2025 Sardar Mohammad Latifur Rahman Was A Freedom Fighter, Social Reformer, And Legislator Who Played A Key Role In India's Independence And Constitution-Making. A Firm Believer In Secularism, He Dedicated His Life To Communal Harmony, Education, And Social Upliftment. Main Points: 1. Actively participated in the Non-Cooperation Movement, inspired by Mahatma Gandhi. 2. Managed The Motherland newspaper and worked for Muslim education and empowerment. 3. Served in Bihar’s legislature and the Constituent Assembly. 4. Chose to stay in India post-Partition, promoting communal harmony. 5. Became a Congress legislator, focusing on education, infrastructure, and social welfare. ----- A Visionary Leader Born for the Nation Sardar Mohammad Latifur Rahman was a towering figure in India’s struggle for independence and post-independence nation-building. A passionate nationalist, a dedicated social reformer, and an influential legislator, he devoted his entire life to the service of the nation. He was born on 24 December 1900 in Madanpur, Aurangabad (Bihar) and grew up to become one of the most respected leaders in Bihar’s political and social spheres. From a young age, he was deeply aware of the injustices inflicted by British rule and was determined to bring about social change. His education at St. Columba’s College, Hazaribagh, shaped his intellectual abilities, but his heart was committed to the freedom struggle. When Mahatma Gandhi called upon the youth to join the Non-Cooperation Movement, he did not hesitate to abandon his studies and dedicate himself to the nationalist movement. Joining the Freedom Struggle The Non-Cooperation Movement (1920–22) became a turning point in Latifur Rahman’s life. His first meeting with Mahatma Gandhi on 12 August 1921 had a lasting impact on him. Deeply influenced by Gandhi’s philosophy of non-violence and self-rule, he soon became actively involved in movements against British rule. When Gandhi visited Bihar in 1927, Latifur Rahman played a crucial role in mobilising people for public meetings in Gaya and Aurangabad. His presence in the 14th annual session of the Bihari Student Conference further demonstrated his commitment to the nationalist cause. He was not merely a participant but a leader who inspired young minds to take up the cause of independence. Championing Social Reforms and Journalism Latifur Rahman was deeply concerned about the social and educational backwardness of marginalised communities, particularly among Muslims. After the demise of Maulana Mazharul Haq, he took charge as Managing Director of 'The Motherland', a leading nationalist newspaper. Under his leadership, the publication became a strong voice for social justice, communal harmony, and the freedom movement. His dedication to uplifting backward Muslim communities was evident in his leadership in the All India Momin Conference. In 1934, he played a key role in organising its session and later served as General Secretary and later President. Through this platform, he significantly contributed to improving education, employment opportunities, and political representation for the disadvantaged sections of society. A Leading Legislator and Constitution Maker As a Member of the Bihar Legislative Assembly before independence, Latifur Rahman emerged as a key political figure in Bihar. His work in grassroots politics, legislative matters, and social reforms earned him widespread respect across communities. In 1946, he was elected to the Constituent Assembly of India on a Muslim League ticket. However, unlike many of his contemporaries who chose to migrate to Pakistan after partition, he decided to stay in India. His decision reflected his unwavering belief in secularism, democracy, and India's pluralistic identity. In the Constituent Assembly, he actively participated in debates and discussions that laid the foundation for India’s democratic structure, religious freedom, and policies for social justice. His contributions reflected his vision of a nation where people of all faiths could live with equal rights and opportunities. A Guardian of Communal Harmony in Bihar As independence approached, Bihar witnessed communal riots that threatened to disrupt social harmony. Recognising the gravity of the situation, Mahatma Gandhi undertook a peace mission in Bihar in early 1947. On 25 March 1947, Latifur Rahman met Gandhi in Patna and assured him of his full support in restoring peace. His influence and persistent efforts played a significant role in containing violence in the region. Gandhi later travelled to Jehanabad in Gaya district, working among riot victims, with Latifur Rahman actively assisting in peacekeeping efforts. His steadfast commitment to unity and communal peace, even during the most turbulent times, established him as a leader with a broad and inclusive vision for India. Shaping Independent India: His Political Journey After 1947 After India attained independence on 15 August 1947, Latifur Rahman embarked on a new political journey. He joined the Indian National Congress and remained an active legislator, dedicated to social and political reforms. In 1952, during India’s first general elections, he was elected as a Member of the Bihar Legislative Assembly from Gaya district on a Congress ticket. His victory was a testament to the trust and admiration people had for his leadership. He was re-elected in 1957, further strengthening his stature as a well-regarded leader in post-independence India. As a legislator, he championed several key issues: Educational Reforms: He advocated for the establishment of more schools and colleges, particularly for underprivileged communities. Infrastructure Development: He prioritised better roads, healthcare facilities, and public services across Bihar. Social Welfare Policies: He worked towards reducing economic disparities and ensuring fair representation for marginalised sections of society. Syed Asif Imam Kakvi on Latifur Rahman’s Contributions According to Syed Asif Imam Kakvi, a researcher on Bihar’s history, Sardar Mohammad Latifur Rahman played a pivotal role in shaping modern Bihar but has not been given due recognition. A Life of Service: Remembering His Contributions On 31 December 1980, Sardar Mohammad Latifur Rahman passed away, leaving behind a legacy of dedication, sacrifice, and leadership. His life continues to inspire those who uphold the values of secularism, democracy, and social justice. Even today, his contributions to India’s freedom struggle, legislative development, and efforts for communal harmony remain relevant. His decision to stay in India post-partition, his role in shaping the Indian Constitution, and his unwavering commitment to social upliftment make him an unsung hero of India’s history. Conclusion: A Leader Who Embodied India's Founding Principles Sardar Mohammad Latifur Rahman was not just a politician—he was a statesman, a reformer, and a visionary who firmly believed in an India where people of all faiths could live with dignity and equality. His life’s work represents the very ideals upon which modern India was founded. At a time when India continues to grapple with challenges related to secularism, social justice, and communal harmony, his legacy serves as a guiding light. His story is a lesson in courage, integrity, and dedication to a just and inclusive India. Although history books may not have given him the recognition he deserves, his contributions remain etched in the soul of Bihar and India—a silent yet profound reminder of his extraordinary service to the nation. References Sinha, Kanhaiya Prasad. “MUSLIM OF CENTRAL BIHAR AND THE FREEDOM MOVEMENT (1910-40).” Proceedings of the Indian History Congress, vol. 60, 1999, pp. 796–803. Bihar Purāvid Parishad “The Journal of the Bihar Purāvid Parishad: Volumes 15-16.” Bihar Purāvid Parishad. 1992, pp. 211-212 Jawaid Alam “Government and Politics in Colonial Bihar, 1921-1937.” Mittal Publications. 2004, pp. 218-219 Nagendra Kr Singh “Encyclopaedia of Muslim Biography: I-M.” A.P.H. Publishing Corporation. 2001, p. 390 ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. URL: https://www.newageislam.com/islamic-personalities/freedom-fighter-sardar-latifur-rahman/d/134765 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

Defining Orthodoxy in Transition: The Tārīkhī Fatāwā’s Theological and Jurisprudential Legacy in 18th-Century India

By Sahil Razvi, New Age Islam 1 March 2025 The Tārīkhī Fatāwā upheld Sunni practices like Milād and Taziya as lawful, rejected Kufr claims for cultural engagement, and affirmed Mecca/Medina’s sanctity. Authored by Shah Fazle Rasool, it bridged scripture and societal change, defending Islamic identity amid political decline, colonial pressures, and sectarian discord. ‘Tārīkhī Fatāwā’ is a collection of fatwas written by Maulana Shah Fazle Rasool Qadri Badayuni in response to Islamic questions sent by the last Mughal emperor, Muhammad Bahadur Shah Zafar, in the eighteenth century. This fatwa contains nine questions sent by Emperor Bahadur Shah Zafar, which were presented to Hazrat Shah Fazle Rasool by Muhammad Munir Khan Bahadur Badayuni. When this fatwa was being written, there was significant turmoil among Muslims over grave issues like shirk (polytheism) and kufr (disbelief). On one hand, the Mughal Empire was crumbling under British dominance, and on the other, Muslims were deeply troubled by religious matters. Most people are familiar with Bahadur Shah Zafar’s poetry, but very few know that he was also religiously inclined. In this fatwa, Maulana Shah Fazle Rasool addressed issues like Kufr, shirk, celebrating Milad, idol-making, etc., in light of the Quran and Hadith. I have transcribed the fatwas written by Maulana Sahib exactly as they are, without any alterations. If any error, intentional or unintentional, occurred while writing or reading them, I seek forgiveness from the Almighty Allah, who holds my life in His control. Indeed, He is the Forgiver of mistakes. Here, it becomes necessary to clarify a misunderstanding that has settled in some minds due to a sentence in this fatwa. The questions Bahadur Shah Zafar sought a fatwa for included two specific ones: 1. A person claims that deliberately seeing a Taziya or seeing it unintentionally is Kufr. 2. A person becomes a Kāfir (disbeliever) by witnessing Holi or attending Dussehra, even if done unintentionally. Note carefully—If a Muslim sees Dussehra or participates in Holi without intention, they will still become a kāfir. What is the ruling on such a claimant (qā’il)? Read the question again carefully, the claimant is not saying that viewing a Taziya or attending Dussehra is harām (forbidden), but rather labelling it as kufr. Islamic Scholars as well as common people understand the difference between harām and kufr. Keeping this distinction in mind, let us observe Hazrat’s response: According to Ahl-e-Sunnat, faith (īmān) and disbelief (Kufr) are defined by affirmation (tasdīq) and denial (takdhīb). That is, believing in the heart and declaring with the tongue are essential, and manifesting this declaration in the world is a condition for applying Sharia rulings. However, among deviant sects, the Khawarij consider this shirk (polytheism), as their misguided belief has reached notoriety, so there is no need to present evidence for it. The point to ponder is that the claimant has equated merely seeing something regardless of whether the viewer affirms it in their heart to kufr. This claimant’s statement indicates their exclusion from the fold of Ahl-e-Sunnat wal Jamā’at. At most, regarding the Taziya, it could be assumed that some people worship it, so viewing it might lead to kufr. But even this ruling by the claimant is invalid, as it would absurdly imply that seeing the moon, sun, Ganga-Yamuna, fire, or even drinking Ganga water would constitute kufr. Further, citing the Fatawa-e-Alamgiri, the scholars write that participating in non-Muslim festivals becomes kufr only if done to honour (tazīman) their disbelief or endorse their kufr practices. Merely participating without such intent is not kufr. What do the Ulamā-e-Haqq (scholars of truth) and respected Muftis decree regarding a person who says: 1. Celebrating Milād Sharīf on a specific day is a Gunāh-e-Kabīra (major sin). 2. Standing (Qayām) during Mahfil-e-Milād (gatherings for the Prophet’s birth commemoration) is Shirk (polytheism). 3. Reciting Fātiha over sweets or Shīrni (a sweet dish) is Harām (forbidden). 4. Seeking desires (Murād) from Auliyā Allāh (saints) is Shirk. Note: This is no ordinary allegation but a direct stamp of Shirk. Such accusations against Sunni Muslims are not new; they have been made for over 150 years. Even today, the descendants of those who issue such fatwas label visiting holy shrines (Mazār-e-Pāk) or seeking desires from Auliyā Allāh as Shirk. Furthermore, he claims: 5. Reciting the traditional five verses (Hasbe-Qadeem) is Bid‘at (innovation). 6. There is no divine miracle (Mojza-e-Haqq) in the blessed footsteps of the Prophet Muhammad. 7. Intentionally or unintentionally seeing a Taziya (Muharram procession) is Kufr (disbelief). 8. Merely wandering in Holi or Dussehra, even without intention, makes one a Kāfir (disbeliever) and divorces his wife. 9. There is no sanctity (Buzurgī) in the lands of Ka‘ba Sharīf and Madīna Munawwara because injustices occurred there: - Hazrat Usman Ghani R.A was killed in Madīna Munawwara. - Hazrat Abdullah bin Zubair R.A was martyred in Makkah Muazzama. - Hazrat Imam Hussain R.A was expelled from Makkah. Religious Queries - Is it correct for Muslims to pray behind such a person or take Bay‘at (allegiance) from him? - What is the ruling of Sharia-e-Sharīf (Islamic law) regarding such people? Hazrat Shah Fazle Rasool Qadri Badayuni wrote a detailed 15-page response, explaining the stance of Ahl-e-Sunnat wal Jamā‘at (Sunni orthodoxy) with evidence. Contemporary scholars have also endorsed this fatwa. A Brief Note on Maulana Shah Fazle Rasool Qadri Badayuni Shah Fazle Rasool Qadri Badayuni (1798–1872) holds an esteemed position among Indian Islamic scholars. Appointed as India’s first Grand Mufti by the last Mughal emperor, Bahadur Shah Zafar, Badayuni was renowned for his profound Islamic knowledge, spiritual insight, and contributions to the intellectual and religious life of the Muslim community. His Urdu commentaries on Islamic issues, published under the title "Tārīkhī Fatāwā", remain influential in Islamic legal discourse to this day. Shah Fazle Rasool Badayuni was born in 1798 in the renowned Moulvi Mohalla (scholars' quarter) of Badaun district, Uttar Pradesh. He belonged to a deeply religious family. His father, Hazrat Ainul Haq Shah Abdul Majeed bin Abdul Hameed Badayuni, was a respected scholar, while his great-grandfather, Hazrat Daniyal Qatari, had arrived in Badaun with the army of Sultan Shamsuddin Iltutmish. This rich ancestral legacy connected him to the deep roots of Islamic scholarship and spirituality. From childhood, Shah Fazle Rasool displayed a keen interest in religious studies. He received his early education under the guidance of his father and grandfather, where he learned the basics of Arabic and Islamic sciences. For higher education, he travelled to Lucknow, then a major centre of Islamic learning. There, he studied under the renowned scholar Maulana Nurul Haq Farangi Mahali, specializing in Fiqh (Islamic jurisprudence), Hadith (sayings of Prophet Muhammad), and Tafsir (Quranic exegesis). Additionally, he studied Tibb (medicine) and learned the intricacies of Hikmat (traditional healing) from the famed physician Hakim Babar Ali Mohani. This diverse education helped shape him into a multifaceted scholar, enabling him to address both the spiritual and medical needs of his community. Shah Fazle Rasool Badayuni’s erudition and piety soon earned him a place among the leading Islamic scholars of his time. His deep command of Islamic jurisprudence and ability to simplify complex religious and legal issues established him as an authoritative figure in Islamic affairs. Now, let us turn to the responses in the Tārīkhī Fatāwā by Maulana Shah Fazle Rasool Qadri Badayuni 1. Celebrating Milād Sharīf on a Fixed Day Quoting Allama Ahmad bin Muhammad Kistalani and Allama Ibn al-Jazari, he writes: "If even Abu Lahab a disbeliever condemned in the Quran was rewarded with a reduction in his punishment for rejoicing on the night of the Prophet’s Muhammad birth, then what will be the state of a believer (Ummati) who celebrates the Prophet’s birth, spends according to his capacity out of love for the Prophet Muhammad? Allah, the Lord of Honour, will reward such a person by admitting him to Jannat-un-Na‘im (Paradise) through His abundant grace." The Tārīkhī Fatāwā provides numerous arguments affirming that celebrating Milād Sharīf on a fixed date is valid. These proofs establish that eminent scholars, including Imam al-Suyuti, deemed it a virtuous act (Amal-e-Hasan) and a source of reward (Sawāb). Thus, labelling it a "major sin" (Gunāh-e-Kabīra) is baseless (bātil), rooted in ignorance (Jahālat), and contradicts the practices of the Sahāba-e-Kirām (Prophet’s companions). 2. Standing (Qayām) During Mahfil-e-Milād Maulana Hasan (teacher at Masjid al-Haram) states in his fatwa: "There is consensus among Ahl-e-Sunnat wal Jamā‘at that standing (Qayām) during Milād gatherings is commendable (Mustahabb) and approved (Mustahsan). The Prophet Muhammad said, ‘My Ummah will not unite upon misguidance.’ A scholar further notes that standing during the mention of the Prophet’s birth is a Bid‘at-e-Mustahsanah (praiseworthy innovation), expressing joy and reverence." This fatwa bears the seals and signatures of esteemed jurists from all four Sunni schools, confirming its validity. Refutation of Shirk Allegation If even Sajda-e-Tazeemi (prostration of respect) is forbidden, how can merely standing during Milād be labelled Shirk? 3. Reciting Fātiha Over Food/Shīrni Hazrat Shah Abdul Aziz Dehlavi states in his famous fatwa: There are three scenarios for visiting graves on specific days: - If individuals visit graves to pray for forgiveness (Istighfār), this is validated by Hadith. The Prophet Muhammad visited graves annually and prayed for the deceased. - Gathering to recite the Quran, distribute Shīrni/food after Fātiha, though not practiced during the Prophet’s Muhammad or Rashidun Caliphs’ era, is permissible (Ajr-e-Shar‘ī). It benefits both the living and the dead. - However, celebrating specific days like Eid, wearing extravagant clothes, dancing with music, or performing forbidden acts (e.g., prostrating at graves) is impermissible (Mamnū) and Harām. 4. Is Seeking Help from Auliya-e-Kirām (Noble Saints) Shirk (Polytheism)? Shah Abdul Aziz Muhaddis Dehlavi, in his commentary (Tafsir) on a Quranic verse regarding seeking help from Auliya-e-Kirām, writes: "The attention (Tawajjuh) of the soul (Rūh) naturally gravitates toward visitors (Zā’irīn) and beneficiaries (Mustafīdīn). Due to the physical body’s (Badan) fixed location (Ta’ayyun), the soul’s abode (Maqām) also becomes defined. Acts like charity (Sadaqāt), reciting Fātiha (Fātiha-Khwānī), or Quranic recitation (Tilāwat-e-Quran Majīd) near the burial site (Madfūn) of the body (Badan) easily confer spiritual benefits (Nafa-Bakhshā). Hence, cremating the body displaces (Be-Makān) the soul, while burying it establishes a residence (Maskān) for the soul. Based on this, believers continue to benefit (Intifā) from and seek blessings (Istifāda) from the graves of Auliya-e-Kirām and other pious Muslims (Sālihīn Mominīn), and it is possible to assist them and receive their aid." In another Quranic commentary, Shah Abdul Aziz states: Certain elite saints (Khās Auliya), who dedicated themselves to perfecting (Takmīl) and guiding (Irshād) humanity, continue to exert spiritual influence (Tasarruf) in this world. Their immersion (Istighrāq) in divine perfection (Zehn-e-Kamāl) does not diminish their attention toward worldly affairs. Early Sufi masters attained their inner perfections (Kamālāt-e-Bātini) through these saints. Those in need (Hājatmand) seek solutions to their difficulties from them and receive fulfilment. Through their state (Zabān-e-Hāl), they declare: ‘If you approach with your physical body (Badan), I am present with my soul (Rūh).’ 6. The Miracle of the Blessed Footprints of the Prophet Muhammad. Allama Ahmad bin Muhammad al-Kistalani writes in his esteemed book ‘Al-Mabahith al-Ilahiyya’ regarding the miracle of the blessed footprints (Naqsh-e-Pak) of the Prophet Muhammad: "When the Prophet of Light Muhammad walked upon a stone, his blessed feet left imprints on it, as is famous among people of ancient and modern times." This miracle is mentioned in the books of the following scholars: Allama Muhammad Rahbi in "Al-Mojizat"; Qazi Diya al-Bakri in "Tarikh-e-Khamis", where he quotes Allama Fakhruddin al-Razi; Imam Jalaluddin al-Suyuti in ‘An-Numuzz al-Lawami’; Imam Rajin al-Badri in ‘Al-Khasais’ with a reference from Imam Sayyid al-Shawkani; Allama Halvi in ‘Insanul Uyun’; Imam Zabidi al-Tilismanī in ‘Fathul Matal’, citing Hafiz Maturidi Ibn Saba Nishapuri; Shaikh Abdul Haq Muhaddis Dehlavi in ‘Madarij Un-Nubuwwah’; and Imam al-Busiri in his famous ‘Qasida-e-Burda’. 7. Is Viewing a Taziya (Intentionally or Unintentionally) Kufr? 8. Does Seeing Holi or Attending Dussehra Make One a Kafir? According to Ahl-e-Sunnat, faith (Iman) and disbelief (Kufr) are defined by affirmation (Tasdiq) and denial (Takzib). That is, belief in the heart and declaration by the tongue are essential, and manifesting this declaration in the world is a condition for applying Sharia laws. However, among deviant sects like the Khawarij, this is considered Shirk (polytheism), as their misguided belief has reached notoriety, so there is no need to present evidence for it. The claimant equates mere seeing (regardless of whether the viewer affirms it in their heart) to Kufr. This statement exposes the claimant’s deviation from Ahl-e-Sunnat wal Jamaat. At most, regarding the Taziya, it could be assumed that some people worship it, so viewing it might lead to Kufr. But even this ruling by the claimant is invalid, as it would absurdly imply that seeing the moon, sun, Ganga-Yamuna, fire, or even drinking Ganga water would amount to Kufr. From the Age of Ignorance (Jahiliyya) until the Conquest of Mecca, the Prophet Muhammad performed Umrah (minor pilgrimage) before and after the Hijrah (migration), and the Sahaba performed Hajj. On the day of the Conquest of Mecca, the Prophet Muhammad and all Sahaba witnessed the false idols (Batil Mabudat). After the obligation of Hajj, when the Sahaba hesitated to perform the ritual circuits (Sai) between Safa and Marwa (associated with idols Asaf and Naila), the Quranic verse (2:158) was revealed: "Indeed, Safa and Marwa are among the symbols of Allah. So there is no blame on one who performs Hajj or Umrah to circulate between them." Jurisprudential (Fiqh) texts state that participating in polytheists’ (Mushrikeen) festivals with reverence (Taziman) or endorsing their disbelief (Kufr) is Kufr. For example, Imam Tahawi writes in ‘Sharh Ma'ani al-Athar’: "A person attending polytheists’ festivals with reverence is guilty of Kufr." A person who joins Zoroastrians (Majusis) in Nowruz celebrations, intending to endorse their practices or honour the day (e.g., buying something new or consuming special food/drink), commits Kufr, even if gifting an egg. However, attending a Majusi’s invitation for their child’s haircut is permissible. In Syrian cities, travellers stayed in non-Muslim places of worship (Ibadat Khanas), as is still common in South Indian cities. Hazrat Umar Farooq R.A mandated via treaty that non-Muslims (Dhimmis) must allow Muslim travellers to stay in their worship places. This is recorded in authoritative books like ‘Al-Tahtawi’. ‘Fatawa-e-Alamgiri’ permits Muslims to work for Zoroastrians (e.g., lighting their sacred fires) and accept wages, as mentioned in ‘Khulasa’. Imam Muhammad states in ‘Nawadir Rihshat’: "Renting a house/tent for idol-making is disliked (Makruh), but the rent remains valid." Imam Hossam clarifies: If the artist (Asbagh) is the tenant, rent is permissible (as in ‘Zakheera’). But if the house is rented for idol-making, the rent is invalid (as per Sarajiya). A Muslim may labour to build a Dhimmī’s temple/church (Ibadatkhana/Kalisa), and his earnings are Halal, as per ‘Muhit’. Sahih Bukhari mentions markets from the Age of Ignorance that continued into the Islamic era. Allama Ibn Hajar al-Asqalani writes in ‘Fathul Bari’: "There is no prohibition on acts of obedience replacing pre-Islamic sins." Hazrat Ibn Abbas states: "Uqaz, Majanna, and Dhul-Majaz were Jahiliyya markets. When Islam came, Muslims disliked trading there. Allah revealed: ‘There is no sin in trading during Hajj.’" The Prophet Muhamad bought clothes in these markets, as per ‘Sahih Bukhari’. During the Conquest of Mecca, he declared: "Allah and His Messenger have forbidden trading in alcohol, dead animals, swine, and idols." Ibn Hajar al-Asqalani clarifies in ‘Fathul Bari’: "Idols (But) themselves are not Kufr. Selling idols is debated, but constructing idol-houses or lighting Zoroastrian fires is permissible." Declaring the viewing of Taziya (intentionally or not) as Kufr is undeniably against Sharia-e-Muhammadiyah. 9. Does the Land of the Holy Kaaba and Madinah-e-Munawwarah Lack Sanctity? Denying the sanctity (Buzurgi) of the lands of the Holy Kaaba and Madinah-e-Munawwarah is not merely rejecting the grandeur of Makkah-e-Mukarramah and Madinah-e-Munawwarah but also rejecting the Quran and Hadith, belittling their significance, and opposing Allah and His Messenger Muhammad. The Quran and Hadith are replete with references to the sanctity of these two sacred places. Allah, the Lord of Honour, declares in the Quran: "And [mention] when We made the House (Kaaba) a place of return for the people and [a place of] security..." (2:125). Further, the Quran states: "By this secure city (Makkah)..." (95:3). Another verse says: "Our Lord! I have settled some of my descendants in an uncultivated valley near Your Sacred House..." (14:37). Additionally, Allah states: "The first House [of worship] established for mankind was that at Makkah blessed and a guidance for the worlds. In it are clear signs [such as] the standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House, for whoever is able to find there to a way. But whoever disbelieves, then indeed, Allah is free from the need of the worlds" (3:96-97). The Prophet Muhammad said: "O Makkah! You are the best of all cities and most beloved to me. Had my people not expelled me, I would never have settled elsewhere." In another Hadith, the Prophet Muhammad declared: "By Allah, O Makkah! You are the finest land of Allah. Had I not been forced to leave, I would never have departed from you." These Hadiths, narrated in Mishkāt Sharīf, unequivocally establish the unparalleled sanctity of Makkah Mukarramah and Madinah-e-Munawwarah. The claimant’s argument, that "injustices occurred there", cannot justify denying the sanctity and honour of these lands. Even if hypothetical injustices are assumed, they do not negate the divine status granted to Makkah and Madinah by Allah and His Messenger Muhammad. Note: Let me reiterate for clarity, the Islamic fatwas in this article are reproduced exactly as they were originally issued by Maulana Sahi, without any modifications or personal interpretations. ---- 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/books-documents/orthodoxy-tarikhi-fatawa-theological-jurisprudential/d/134758 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

Mankind Is A Witness To Turbid And Turbulent Times

By Sumit Paul, New Age Islam 1 March 2025 "Indians are increasingly touchy, thin-skinned, intolerant and I must add, humourless. Historically, Hinduism had no notion of blasphemy. Unlike in Islam or Christianity, one was not deemed a heretic (or worse) if one said sarcastic things about one's idols and icons. But that has now changed. Hindus have become more like Muslims and Christians in this regard. So have Sikhs and Jains." Ramchandra Guha So very true! Guha is spot-on. My scholarly Hindu friend and poet Mr Mahesh Bajaj 'Anjum' Lakhnavi jokingly says that today's Hindus are neo-Muslims. They sure are. Recently, a priest association has hit out at Akshay Kumar for hugging the Shivling in a devotional music video. What's wrong if one hugs the Shivling? Guha has rightly pointed out that Sikhs and Jains are also emulating Hindus and Muslims in religious intolerance. Visit any Gurudwara and if your head is not properly covered, you'll be given a dressing-down or worse, a rude shove. I teach Buddhist and Jain monks of different sects. Now even these monks cannot tolerate the monks of other sects within the same religion! Digambar monks of Jainism refuse to sit with the Shwetambar monks. Hinayana and Mahayana Buddhist monks call Vajrayanis (the followers of Vajrayana sect of Buddhism; similar to Tantra of Hinduism) non-Buddhists. By the way, the Buddha is considered to be the greatest occultist in Tantra, Hinduism but the Orthodox Buddhism avoids calling him (the Buddha) a Tantrik or Occultist because Tantra involves and entails sexual union. Followers of Theravada (the 'way of the elders' in Pali) Buddhism dislike other sects of Buddhism and so on. I wonder, what's going on? No one has any interest in becoming a human. That we're sparring over petty religious issues in the 21st century is all the more shameful and disgusting. Now Modi's Hindus are calling themselves Sanatanis and Lingayats or Veerashaivas of Karnataka resent to be called Hindus! Nowadays, every act or action has a religious tone and ring to it. Intolerance stems from a lack of understanding of one's own religion. Religionists are fighting over extremely trivial theological issues because they've not understood their own faiths comprehensively. They also suffer from 'Emulation Syndrome.' To elaborate it, if Muslims act in an obstinate manner in religious matters, Hindus will also try to follow suit. Seeing the increasing intolerance among the Hindus (sorry, Sanatanis!), Jains (though they're no way different from Hindus as Jainism is a disguised sect of Hinduism) have also become intolerant. Never forget that during the Godhra Genocide of Gujarat in 2002, Jains were more active than Hindus in the obliteration of poor Muslims. In the new millennium, esp. post-2014, Indians have become too touchy about all things. But being a globe-trotter, I've realized that this is not just confined to India, Pakistan or the third-world countries of South Asia. This is now a universal phenomenon. People across the world have become extremely sensitive about their faiths and stupid religious tenets. Though atheism is on the rise, this escalating bigotry is also palpable all over the world. Mankind is a witness to turbid and turbulent times. ----- 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/mankind-witness-turbid-turbulent-times/d/134756 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

Religious Cure of Satan Created Evil of Racism and Casteism

By Arman Neyazi, New Age Islam 1 March 2025 Every Religion On Earth Says Human Beings Are Symbol Of Oneness And The Best Of All Creations And The World Is Beautifully Surrounded By Mountains, Rivers, And Trees Laden With Healthy Fruits For Men To Live A Life Of Peaceful Co-Existence Main Points: 1. If there is discrimination among us, there will not be humanistic ethos and our coming generation will have to live a life where there will be no Oneness, no positive vibes. 2. This beautiful world is mired in social evils of various sorts like racism, casteism, and other social discriminations. 3. The world's beauty lies in humane ethics and brotherly ethos that come into our lives from spiritual upbringing. ------ This beautiful world is mired in social evils of various sorts like racism, casteism, and other social discriminations. The world's beauty lies in humane ethics and brotherly ethos that come into our lives from spiritual upbringing. Spiritualism came into being through the lessons of our religious guides – Sufis and Saints. These Sufis and saints had large followings. Their followers played the role of messengers and torchbearers of the society. They travelled to nooks and corners of the countries they belonged to and spread the teachings of their gurus and religious guides. These spiritual teachings created an atmosphere of human ethics that consisted of mutual love and brotherhood. This universe, of which this world is a tiny part, was created by the Creator for its best creation, as He says in the Holy Quran: Indeed, Allah has created humans in the best of forms. (Surah Teen, verse 4) but human beings did not respect it and created as many evils on earth as they could have created. Every religion says human beings are symbol of oneness and the best of all creations and the world is beautifully surrounded by mountains, rivers, and trees laden with healthy fruits for men to live a life of peaceful co-existence as the following verses of the Holy Quran, Bhagwad Gita and the Bible say: “He causes to grow for you thereby herbage, and the olives, and the palm trees, and the grapes, and of all the fruits; most surely there is a sign in this for a people who reflect.” (Surat Al-Nahl: 11) Oh Arjun! Satvagun (Vishnu), Rajogun (Brahma), and Tamogun (Shiv), these three gunas born of Prakriti bind the eternal soul to body. (Bhagwad Gita: Chapter 14 Verse 5) “God saw all that he had made, and it was very good.” – Genesis 1:31 Divided into Races, Castes, Creeds but United in the Oneness of Humanity Allah, the most Gracious says in the Holy Quran: O people, be mindful of your Lord who created you from a single soul and from it created its mate, and from it spread many men and women. Be mindful of Allah, by whom you ask each other and maintain family ties. Verily, Allah is ever watching over you. Surat al-Nisa’ 4:1 The above mentioned holy verse indicates the fact that all human beings belong to the same family. He also orders in this verse to maintain our family ties so that a peaceful and trustworthy society is created. Human beings were created from a single soul and distributed in nations and tribes so that we get to know each other as the Holy Quran precisely says: O humanity! …… made you into peoples and tribes so that you may ˹get to˺ know one another. (49-13) Satan’s Evil Inclination of Discrimination at Work There is a bit of Satan inside all of the human beings. Allah, the most Gracious asks angels and Iblis (Satan) to prostrate before mankind. Angels did but Satan refused saying that he is better than men so he will not bow before mankind. See the following Ayat of the Holy Quran: (Allah) said, "What prevented you from prostrating when I commanded you?" [Satan] said, "I am better than him. You created me from fire and created him from clay." (Quran: 7- 12) When Allah, the All-Knowing, granted Iblis a life till the Day of Judgement he promised Allah to aggressively ambush humankind to stray them from their righteous path on the path of destruction, as the following verses confirm: (Allah) said, "Descend from Paradise, for it is not for you to be arrogant therein. So get out; indeed, you are of the debased. [Satan] said, "Reprieve me until the Day they are resurrected." [Allah] said, "Indeed, you are of those reprieved." (Quran Surat Al-'A`rāf: 13, 14, 15) He said, “For leaving me to stray I will lie in ambush for them on Your Straight Path. I will approach them from their front, their back, their right, their left, and then You will find most of them ungrateful.” (Quran: 7- 16, 17) The righteous among us face and defeat Satan’s evil designs and those among us, who fall in his trap are misguided. Those misguided among them are the ones who play tricks on their brothers and sisters in the name of religion among other things. The people who discriminate against us on our colours and social disabilities and regions are in the Satanic grip of a superiority complex. The discriminators think they are better in wealth, colour, or region hence they are empowered to discriminate among brothers. World Religions on Racism, Casteism, and Other Ways of Discrimination Following verses from the Holy Quran, Bhagwad Gita and the Bible assert that discrimination of every kind among the creation of God is the most heinous humanistic crime of all. All the human beings inhabiting this earth are brothers and sisters hence if any of us discriminates it is a discrimination of humanity. Following are the lessons for us, no matter what religion we follow or even if do not follow any religion except that of ‘humanity’, to spread among the people and nations to bring back spiritual longings among us is the most important job of all. If there is discrimination among us, there will not be humanistic ethos and our coming generations will have to live a life where there will be no Oneness, no positive vibes. Quranic Teachings for the Establishment of Oneness in the World And they give food in spite of love for it to the needy, the orphan, and the captive.” (Quran 76:8) “What will make you understand what the steep path is? It is the freeing of a slave or giving food on a day of hunger to an orphan near of kin or to a needy person in distress.” (Quran 90:11-16) “What is the matter with you that you do not fight in the cause of God and for the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper.’” (Quran 4:75) “Live with them in kindness. For if you dislike them – perhaps you dislike something and God makes therein much good.” (Quran 4:19) Lessons from Ahadees (Prophet Muhammad (SAW)’s Sayings O’ people, your Lord is one and your father Adam is one. There is no favor of an Arab over a foreigner, nor a foreigner over an Arab, and neither white skin over black skin, nor black skin over white skin, except by righteousness. Have I not delivered the message? (Final sermon, Prophet Muhammad (ﷺ)) Source: Musnad Aḥmad 23489, Grade: Sahih The Prophet (ﷺ) said: "Help your brother, whether he is an oppressor or is oppressed." The companions asked, "O Messenger of Allah, we help the oppressed, but how do we help the oppressor?" He replied: "By preventing him from oppressing others." (Sahih al-Bukhari 6952 The Prophet (ṣ) said: The people are only two kinds: either a righteous, God-fearing believer dignified to Allah, or a wicked, miserable sinner insignificant to Allah. The people are all the children of Adam and Adam was created from dust. Source: Sunan al-Tirmidhī 3270, Grade: Sahih Lord Krishna’s Teachings to Arjuna in Bhagwad Gita on the Evil of Racism One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme.” (Lord Krishna, Bhagavad-Gita 5.25) The self-effulgent Vaikuntha planets, by whose illumination alone all the illuminating planets within this material world give off reflected light, cannot be reached by those who are not merciful to other living entities. Only persons who constantly engage in welfare activities for other living entities can reach the Vaikuntha planets. (Shrimad-Bhagavatam 4.12.36) “The Supreme Personality of Godhead said: Fearlessness, purification of one's existence, cultivation of spiritual knowledge, charity, self-control, performance of sacrifice, study of the Vedas, austerity and simplicity; nonviolence, truthfulness, freedom from anger; renunciation, tranquillity, aversion to fault-finding, compassion and freedom from covetousness; gentleness, modesty and steady determination; vigour, forgiveness, fortitude, cleanliness, freedom from envy and the passion for honour—these transcendental qualities, O son of Bharata, belong to godly men endowed with divine nature.” (Lord Krishna, Bhagavad-Gita 16.1-3) Biblical Lessons on the Racial and Social Equality “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” – Galatians 3:28 “After this I looked, and there before me was a great multitude that no one could count, from every nation, tribe, people, and language, standing before the throne and before the Lamb.” – Revelation 7:9 “Then Peter began to speak: ‘I now realize how true it is that God does not show favouritism but accepts from every nation the one who fears him and does what is right.’” – Acts 10:34-35 “There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.” – Ephesians 4:4-6 All of us are well read, well versed in what is happening in India and the world on the front of discrimination but to throw some more light on this disease, the following research articles and observations may be of some help to understand more: India's "Untouchables" Face Violence, Discrimination India: Increased Violence, Harassment Against Minorities India Sees Huge Spike In Hate Speech In 2024, Says Report Religion in India: Tolerance and Segregation And Allah Knows the Best ---- Arman Neyazi is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/interfaith-dialogue/religious-cure-satan-evil-racism-casteism/d/134750 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