From Global to Territorial: The Evolution of Global Jihad and Its Implications

By Grace Mubashir, New Age Islam 20 December 20242024 The Nature Of Global Jihad Has Shifted From A Transnational Movement, Epitomized By Al-Qaeda, To Territorial Ambitions Exemplified By Groups Like The Islamic State (IS) And The Taliban. While Al-Qaeda Focused On Global Attacks To Unite Muslims Against Western Powers, IS And The Taliban Pursued Control Over Land To Establish Governance And Enforce Their Interpretation Of Islamic Law. This Transition Highlights The Strategic Adaptation Of Jihadist Movements To Counterterrorism Efforts. Major Points: 1. Key lessons from Afghanistan and Syria include the resilience of localized movements, the role of fragile states in enabling jihadist control, and the adaptability of these groups to avoid global counterterrorism strategies. 2. Territorial jihadists often gain legitimacy by addressing local grievances and positioning themselves as defenders of nationalist or sectarian causes. 3. Policy implications include strengthening governance in fragile states, adopting localized counterterrorism strategies, delegitimizing jihadist governance, addressing the ideological appeal of extremism, and fostering international cooperation. ------ The rise of Islamist forces in Afghanistan and Syria represents one of the most fundamentally transformative shifts characterizing the global jihad. Historically, jihadist movements have been transnational in their agenda, which focused on targeting faraway enemies. Today, they increasingly focus on establishing and maintaining territorial control. This trend reflects the adaptability of jihadist strategies and the challenge that local insurgencies pose to international security. The article is going to attempt the comparison of Afghanistan and Syria as an attempt to better understand the motivations, implications of this shift, and some lessons for international policy-making. The Evolution of Global Jihad: From Transnational to Territorial Goals Global jihad is a phenomenon that emerged in the late 20th century as a response to geopolitical, ideological, and religious grievances. The phenomenon was epitomized by groups like al-Qaeda, which focused on a borderless struggle against what they regarded as oppressive Western and secular regimes. Their attacks, such as the September 11, 2001 tragedy, were aimed at destabilizing global systems, inspiring widespread uprisings, and attracting recruits worldwide. However, the Islamic State's rise in the 2010s suddenly and dramatically broke with this trend. IS focused on territorial conquests and established a physical caliphate in Iraq and Syria. The shift from attacking far-flung "enemies of Islam" to building a state was both ideological and pragmatic: it allowed IS to claim instant legitimacy among its adherents and to project the appearance of a functioning Islamic polity, which al-Qaeda's abstract vision could not provide. The Taliban's revival in Afghanistan is the best example of the territorial jihadist movement. Their interest is never to launch a world ideological campaign but to make Afghanistan their own and be able to enforce their notion of Sharia law. Well, their success demonstrates what a relentless, locally-grounded insurgency can do: out-last even the most determined international coalition. Territorialisation As A Strategic Choice This is also an expression of strategic imperatives. As the counterterrorism efforts began to target transnational networks, the jihadist groups realized that the decentralized structure alone was not enough to sustain themselves. They needed territorial control to establish operational bases, access resources, and create a platform for governance. This territorialisation actually conforms with historical precedents from when Islamist movements attempted to pattern after the early Islamic state model. Control over land allows them to impose their version of the sharia law, conduct their camps, and derive revenues through tax, extortion, and trading activities. Lessons from Afghanistan and Syria Resilience Through Localization These cases, particularly Afghanistan and Syria, depict the survival of localized jihadist movements. The territorial movements are implanted into local populations, which differs them from global networks as these often rely on external funding and support. They sometimes even exploit ethnic, tribal, or sectarian dynamics to establish connections and maintain their presence. The Taliban, for example, successfully mobilized the rural Pashtun community by highlighting grievances and portraying themselves as a means of defence against foreign occupation. Localized jihadist groups are also better positioned to adjust to changing political and military situations. For example, HTS in Syria has been quite flexible, changing allegiances and tactics to secure the hegemony of Idlib province against hostile external forces. The Role of Failed States Failed or fragile states directly relate to the growth of territorial jihadist movements. Afghanistan and Syria are examples of settings where weak governance, corruption, and prolonged conflict offer insurgencies a breeding ground. In Afghanistan, war and foreign intervention progressively dismantled state capacity; Taliban militants exploited the failed governance to pose as an alternative system in opposition to a corrupt, incapable regime. The Syrian case presents the state fragmentation caused by the civil war as an opportunity for the jihadists that had not been witnessed anywhere else in history. The collapse of central authority and the entrance of foreign fighters created chaos that paved the way for extremist groups. The failure of international actors to stabilize the region entrenched jihadist factions further. Adapting to Counterterrorism Strategies The transnational jihadist groups have proven quite adaptable to the global efforts at counterterrorism. When international coalitions targeted transnational networks at disruption, the territorial groups changed their tactics towards avoiding direct confrontation. For instance, Taliban, while using an attritional strategy, avoided big battles but had soft targets on government and the coalition forces. In Syria, jihadist groups exploited the complexity of the conflict to their advantage. They embedded themselves within the opposition forces and began to take on local causes. This made it difficult for the outside world to be able to distinguish between extremists and legitimate opposition. The Narrative of Legitimacy One of the most important lessons drawn from Afghanistan and Syria is that a legitimacy narrative is vital for territorial jihadist movements. Indeed, territorial jihadist movements often try to position themselves as local national defenders, exploiting local grievances against foreign powers and against corrupt governments. This aspect of the Taliban's depiction as a nationalist movement instead of an ideological offshoot of global jihad was pivotal in gaining support among sections of Afghan society. Similarly, groups like HTS have tried to portray themselves as pragmatic actors, capable of governing and providing services. This is in contrast to the alienating rhetoric of global jihad, which often fails to resonate with local populations. Policy Implications Strengthening Governance in Fragile States The lesson from Afghanistan and Syria is that the root causes of jihadist insurgencies need to be addressed. Fragile states require support through comprehensive state-building efforts focused on governance, infrastructure, and economic development. International assistance should focus on empowering local institutions, combating corruption, and fostering inclusivity. Strengthening governance should also deal with the grievances being exploited by jihadist groups. Policies have to focus more on social justice, equitable resource sharing, and protection of minority rights to remove the appeal of extremist ideology. Local Counter Terrorism Strategies One size cannot fit all; counterterrorism has to go localized. Areas like Afghanistan and Syria, though military interventions remain part of the toolkits, must also engage other non-military means in terms of diplomacy, development, and reconciliation efforts. Localized strategies should consider collaborating with regional actors who would be aware of the relevant socio-political dynamics of that region. Such partnerships can therefore increase the effectiveness of any counterinsurgency activity while minimizing foreign intervention, a common cause of anti-Western sentiment. Undermining Jihadist Legitimacy Delegitimisation of claims to governance is necessary to counter territorial jihadist movements. These include exposing their human rights abuses, failures in service delivery, and exploitation of local populations. Publicizing the brutality of groups like the Taliban and IS can erode their support base and discourage recruitment. Local opposition voices and amplifying moderate religious leaders and civil society organizations can further challenge the narratives of the jihadist movements. All these actors are vital in countering extremist ideologies and fostering community resilience. Addressing the Ideological Appeal The very essence of jihadist movements has actually turned more towards territorial objectives while still being global in the ideology. This ideological appeal will call for a multifaceted response involving education, interfaith dialogue, and the promotion of more moderate readings of Islam. Investment in education is a particularly critical area. Quality access to education, especially in regions affected by conflict, could be used as a deterrent against the recruitment efforts of jihadist groups. Education curricula should focus on thinking critically, tolerance, and civic responsibility to immunize young minds against extremist ideologies. Finally, countering territorial jihadist movements requires strong international cooperation. These groups usually operate across borders and benefit from regional instability, making unilateral approaches insufficient. Multilateral initiatives should focus on intelligence sharing, joint counterterrorism operations, and coordinated efforts to stabilize conflict zones. International cooperation should also incorporate the aspect of social and economic aspects fuelling extremism. Cooperation on poverty reduction, encouraging economic development, and access to education would provide a stronger foundation for peace. Conclusion This transformation from global to territorial jihad reflects the flexibility of the jihadist movements and the nature of the present-day conflict. Afghanistan and Syria represent a paradigm in how grasping local factors, underlying reasons for radicalization, and an all-rounded strategy could be utilized in managing the menace of a changing adversary. Lessons learnt from these instances could change international policies into one more sustainable and effective at managing the threat of influence from the jihadist movements toward stability in the long run. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-terrorism-jihad/global-territorial-evolution-global-jihad/d/134085 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

Tablighi Battle Ground Of Two Factions In Bangladesh

By New Age Islam Staff Writer 20 December 2024 1. 4 persons were killed in clashes in Tablighi Ijtima in Bangladesh. 1. 2.Maulana Saad group and Maulana Zubair group clashed in the ijtima. 2. Zubair group allegedly attacked Saad followers. 3. Zubair group enjoys the support of Hefazat-e-Islam. ----- On the night of 18 December 2024, the Turag river in Ghazipur district of Bangladesh turned red with the blood of four innocent Muslims. Their death was not the result of communal riots between Hindus and Muslims or between two sects of Muslims. The victims were caught in the crossfire of two warring factions of Tablighi Jamat, Maulana Saad group and Maulana Md Zubair group on the occasion of the international gathering of the followers of Tablighi Jamat. Four days before the gathering, on December 14, Mamunul Haque, a leader of the Zubair group had warned that the water of the Turag river will turn red. The Saad group has alleged that the Zubair group attacked the followers of Saad group when they approached the Ijtima ground. In the clashes 4 persons were killed and more than a hundred were injured, some critically. The rift within the Tablighi Jamat came into public eye in 2017 when Maulana Saad Kandhlvi dissolved the Shura Council and declared himself the de facto Amir or leader of the Jamat. Maulana Md Zubair challenged his claim and the Jamat was divided into two factions. Since then the two groups have clashed on several occasions. Both have clashed over control of mosques and madrasas. The clash in Tungi on the river Turag was over the control of the Ijtima ground. Zubair group, with the backing of the government had got the formal permission while the Saad group was still awaiting permission. When the followers of Saad group approached the Ijtima ground, Zubair group allegedly attacked them. Incidentally, the Zubair group enjoys the support of Hefazat-e-Islam, a madrasa based religious organisation that had been at loggerheads with Hasina government. The Hefazat-e-Islam is against Saad group because in his speeches, Maulana Saad has criticised madrasa teachers for charging fees for delivering religious sermons on Milad or in other religious gatherings. He has also said that madrasa teachers should not pray in madrasas. Instead, they should offer prayers in mosques to establish rapport with the public. It is known that preachers charge a hefty amount of money for delivering speeches in religious gatherings. Therefore, Hefazat-e-Islam turned against Maulana Saad. Maulana Saad's other statements against madrasas also antagonised the madrasa fraternity. It should be noted that the Tablighi Jamat does not give importance to establishing madrasas or schools and thinks that one can acquire religious education only through joining travelling groups of the Jamat. Maulana Saad has also allegedly said that Hidayat (faith) is not even in the hands of Allah but it depends on Mehnat (Tabligh or proselytisation). On the contrary the Quran says that Allah guides whosoever He wills on the right path. These controversial statements have made him unpopular among a faction of the Jamat. The Zubair group has won the support of Hefazat-e-Islam and has tried to take away control of many mosques and madrasas of Dhaka and other towns of Bangladesh with its help. On the other hand the Saad group has alleged that they have written several letters to Maulana Zubair inviting him to hold discussions to end the rift but he has not responded. Maulana Saad group also invited Maulana Zubair in November before the Ijtima but he did not respond. Instead he wrote to the Bangladesh government that he could not talk to the Saad group as it was a Batil group, that is a group on the wrong path. This is not the first time that innocent Muslims were killed in clashes in the Ijtima. In 2018 too, about a dozen madrasa students were killed in the clashes. Still the two leaders, Maulana Zubair and Maulana Saad did not find a solution to the problem. They knew well that the rift could again result in clashes. Still, they went on with the programme and both the groups vowed to control the Ijtima ground. The tragedy is that both Maulana Saad and Maulana Md Zubair claim they know the Quran and Hadith and preach their followers to follow the Quran, the Sunnah and the life of the Sahaba ( the holy companions) but they themselves do not practice what they preach. Hadhrat Ali r.a. and Hadhrat Imam Hasan a.s. gave up their claim on caliphate to avoid bloodshed among the Muslims. But Maulana Saad and Maulana Zubair have stuck to their claim on the leadership of the Tablighi Jamat. Maulana Saad insists that since he is the heir to Maulana Ilyas Kandhlawi, the founder of Tablighi Jamat, he should remain its Amir till his death while Maulana Zubair believes that it is his democratic right to be the Amir on the basis of seniority. Neither of the two is ready to sacrifice his interests for the sake of peace and harmony. On the contrary, both have sacrificed the lives of innocent followers of Islam for their personal interests and for their ego which is bigger than Islam. The Army has been deployed to restore peace and reign in the warring factions. The army tanks have been moving in the town to reign in the warriors of Tablighi Jamat. Islam does not preach personality worship but in Tablighi Jamat, personality worship has reached a stage where individuals can be sacrificed to serve the interests of the cult figures. Perhaps, the Tablighi Jamat has lost its relevance and significance in the 21st century. URL: https://www.newageislam.com/current-affairs/tablighi-battle-factions-bangladesh/d/134084 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

Dancing on the Rubble of Syria: The Price of Being Used as Pawns in a Global Game

By Sardar Nasir Aziz Khan, Tr. New Age Islam 20 December 2024 The Puppeteers of Power: How Global Agendas Use Religion for Geopolitical Gain “In Syria, Some People Are Repeatedly Shown On The Media Dancing With Joy Over The So-Called Revolution. We Had Heard Of Dancing On The Enemy's Corpses, But It Is Shocking To See People Dancing On The Bodies Of Their Own Country And The Erasure Of Their Identity. This Scene Also Demonstrates The Cunning Of Those Who Use Religion As A Weapon And The Power Of Propaganda Machinery. Your Country's Map Is Being Altered, Its Identity Is Being Erased, Basic Infrastructure And Amenities Are Being Taken From You, Your Nation Is Being Pushed Back To The Stone Age, The Ones Who Cut People's Throats Are Taking Control Of Your Land, And Yet, You Are Lost In Dance!” ----- New Age Islam is presenting an English translation of an Urdu article written by Sardar Nasir Aziz Khan. This article sheds light on the harsh reality of the ongoing crisis in Syria and urges people worldwide not to fall victim to becoming pawns for extremists who manipulate religion for their own agendas. The article lays bare the devastating impact of the Syrian conflict, highlighting the role of global powers in exploiting the situation, and how extremist organizations have risen, driven by a broader strategy of controlling resources and advancing political interests. It further acknowledges that while Islamic sources do discuss Jihad, these narratives were historically intended for situations of extreme oppression and self-preservation, not for political conquest. Sadly, these teachings have been hijacked by extremists, who are nothing more than pawns in the larger game of global power. Muslim scholars bear the responsibility not only to challenge these extremist interpretations but also to clarify that religious sources are being manipulated by those who are being used as mere tools in a geopolitical power struggle. This article serves as a stark reminder of the perils of being used by external forces and underscores the urgent need for a global order rooted in justice, not power. ---- The Fall of Syria, Civil War, and Possible Division By Sardar Nasir Aziz Khan Translated from Urdu by Ghulam Ghaus Siddiqi, New Age Islam The modern state of Syria was established on September 28, 1941, following its independence from France. However, complete sovereignty was achieved on April 17, 1946, a day now celebrated as Syria’s Independence Day. The Alawite family, which came to power through Hafez al-Assad, has ruled Syria since 1970. Hafez al-Assad seized power through a military coup on November 13, 1970, and remained president until 2000. After him, his son Bashar al-Assad assumed power and remained in office until December 8, 2024. Once the most developed country in the Middle East, with a literacy rate of approximately 95%, Syria has been devastated since 2011 due to foreign interventions, financial and military support to extremist religious organizations, and ongoing civil war. After the fall of Damascus on December 8, 2024, a significant portion of Syria fell under the control of the extremist organization "Hayat Tahrir al-Sham," led by Ahmad Hussein al-Sharieh, known by his military alias Abu Muhammad al-Jolani. The name "Jolani" refers to the Golan Heights, his ancestral homeland. Al-Jolani held senior positions in Al-Qaeda, ISIS, Al-Nusra, and the Islamic State (ISIS), often serving as the second-in-command in nearly all these organizations. He eventually broke away from Al-Qaeda, opting to operate as an independent entity, which led to open conflict between Al-Nusra and the Islamic State. In May 2013, the U.S. Department of State designated Al-Jolani as a "Specially Designated Global Terrorist" and announced a $10 million bounty for his capture. However, today, both Al-Jolani and his organization, "Hayat Tahrir al-Sham," have been removed from the list of terrorist organizations, despite groups like Al-Qaeda, ISIS, and Al-Nusra continuing to be listed as global terrorist entities. These organizations are notorious for the mass killings of religious minorities and civilians, sectarian violence, rapes of women and girls, sexual enslavement, and their sale in open markets. Regular markets were set up in border areas between Turkey and Syria, where women and girls were traded like animals. The inhumane atrocities committed by these terrorists are infamous worldwide, yet the silence of the international community regarding these crimes remains astonishing. The unrest that was fueled in Syria in 2011 saw active participation from the United States, Western countries, Turkey, Saudi Arabia, Qatar, and the United Arab Emirates. These nations provided billions of dollars, weapons, and training to terrorist organizations to pursue their political and economic interests. The concept of the "Muslim Ummah" is often mentioned, and claims of unity within the Islamic world are frequently made, but the reality is quite the opposite. When impartial historians document the past, the role of these countries in Syria's destruction will not be overlooked. It is an acknowledged fact that Iraq, Libya, and Syria were secular nations, far ahead of other Islamic countries in terms of basic amenities, education, healthcare, medicine, and gender equality. However, today, these nations have fallen into the grip of religious extremists, leaving them devastated and reduced to ruins. After World War II, and particularly after the collapse of the Soviet Union, the United States and its allies established dominance under the banner of the "New World Order." They dictate where democracy will prevail, where monarchy will be maintained, and where military rule will govern. These nations support various systems based on their own interests. Democracy is undoubtedly a better system than autocracy, monarchy, or dictatorship. Today, democracy stands as the best governance system, with no viable alternative. However, every nation’s people should have the right to bring about peaceful and democratic changes within their own country. The international community should support opposition parties wherever autocracy, monarchy, or military rule exists, to enable change through the ballot rather than the bullet. Change achieved through voting is not only enduring but also genuinely beneficial. Powerful nations use media houses and propaganda machinery to run campaigns for or against any country or ruler. These campaigns pave the way for military intervention and war. The destruction in Iraq, Libya, Afghanistan, and Syria follows the same pattern. The operation against Saddam Hussein resulted in the deaths of millions of Iraqis and displaced millions more. Later, it was admitted that the claims about Saddam possessing weapons of mass destruction were false. But who will bear the cost of these wars? The same story was repeated in Libya, Afghanistan, and Syria. The statements of former U.S. Secretaries of State Hillary Clinton and John Kerry serve as proof of the support that Al-Qaeda, the Taliban, ISIS, and other such organizations received in their emergence. Today, Al-Jolani is being portrayed as a "hero," with interviews of him being aired on CNN, and extremist groups around the world celebrating in his support. The similarity between the Taliban's flag in Afghanistan and the flag placed on the table of Syria's interim Prime Minister Mohammad al-Bashir reflects that, in this entire game, he is nothing more than a pawn. In Syria, some people are repeatedly shown on the media dancing with joy over the so-called revolution. We had heard of dancing on the enemy's corpses, but it is shocking to see people dancing on the bodies of their own country and the erasure of their identity. This scene also demonstrates the cunning of those who use religion as a weapon and the power of propaganda machinery. Your country's map is being altered, its identity is being erased, basic infrastructure and amenities are being taken from you, your nation is being pushed back to the Stone Age, the ones who cut people's throats are taking control of your land, and yet, you are lost in dance! The media of most countries, including Pakistan, and other propaganda machinery, are outraged by the severe human rights violations committed by the Syrian government. However, they seem to forget the mass killings of innocent people, the beheadings, the rape of women and girls, and their sale in open markets like animals at the hands of terrorists. The terrorists of yesterday have now become the heroes of today. Few countries are without torture chambers and prisons. If we take a look at the annual reports of Amnesty International and Human Rights Watch, which cover all countries, we find that nearly all of them are the same in this regard. The videos of Guantanamo Bay and Abu Ghraib prisons are not from a distant past. In Pakistan, thousands of cases of enforced disappearances are in the courts, and for decades, people have been running from court to court seeking the recovery of their loved ones. Religious extremists have always been used as tools, they continue to be used, and will likely keep being used in the future. Bin Laden, Mullah Omar, al-Zawahiri, Baghdadi, al-Jolani, Halabi, Qutbi, Khorasani, Jalebi, Qulfi—these are all different names and faces that will continue to be employed to fulfill global agendas and the world order. Religious extremists are merely pawns who ultimately meet their logical end. Syria, once the most developed country in the Middle East, is now in the midst of a civil war and under the control of terrorists. This war is about the control of natural resources. Global powers are intent on dividing Syria into pieces, like a cake. When discussing Syria's destruction today, it is crucial to understand that this devastation is the result of the intervention of global powers pursuing their own interests. Terrorists, whether they belong to al-Qaeda or ISIS, who use religion as a weapon, are merely pawns. Through them, not only Syria but other secular and relatively developed Muslim countries have also been pushed to the brink of destruction. The current situation in Syria is the result of the double standards of global powers and the brutal policies of the New World Order, where a terrorist is a villain one day and a hero the next. This game will continue until the world establishes a global system based on justice rather than power. --- Urdu Article: The Fall of Syria, Civil War, and Possible Division سقوط دمشق، خانہ جنگی اور ممکنہ تقسیم URL: https://www.newageislam.com/islam-politics/rubble-syria-pawns-global-game/d/134083 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

All Scriptural Predictions Are Spurious

By Sumit Paul, New Age Islam 20 December 2024 Though I love reading Mr S Arshad's articles on this site, I must say, his latest article on Bhavishya Malika (Kalki Avatar and Imam Mahdi: Narrative of a Global Religious War Gaining Ground Among Hindus and Muslims) and its baseless predictions is a trifle frivolous. When the whole corpus of Hindu mythology and books (post 8th-century) are replete with derogatory words such as म्लेच्छand यवनfor Muslims, how can any sane and sensible person take these books and predictions to be authentic? First of all, this whole shebang of भविष्य (future) business and predictions is a humongous hoax. It's a lucrative business. Urdu poet Tahir Khairabadi aptly said, "Peshingoi Quran Ki Ho Ya Ho Geeta Ki / Peshangoi Kam Nahin Qissagoi Se" (Whether the predictions are in the Quran or Geeta / After all, all predictions are story-telling). Predictions are for fun. Read and forget them. They serve as placebos. Moreover, Bhavishya Malika is a spurious book that has been authenticated by the WhatsApp University. Kalki avatar, Dajjal, Imam Mehdi are all concoctions and fabrications. A few years ago, one Assamese occultist wrote that a rare book at Kamakhya Temple in Assam predicted that by the grace of goddess Kali, Islam would be wiped out from the face of the earth! He didn't predict that one day, all man-made faiths along with their gods would be extirpated! In his celebrated magnum opus, 'Man And His Superstitions, ' professor Sir Carveth Reid rightly observed that astrology was a universal superstition. This universal superstition seems unquestionable and all the more authentic when it has religious and scriptural sanction in the form of divine predictions. Christianity's Doomsday predictions and Quranic Peshingoiyaan ( predictions) are still relevant to the followers of these faiths. Hindus believe in the bogus predictions of Vishnu Puran, Garuda Purana and Bhavishya Purana. These "End Times" predictions are a rage nowadays as people suffer from Nostradamus Syndrome whose all 'predictions' were explained and analysed only after the events took place! To be curious about the future is a basic human proclivity. You cannot hold yourself back from asking an astrologer about your future however rational you may be. That's Pavlovian and embedded deep in the human psyche. "Poochh Leta Hoon Aage Kya Hoga / Mujhe Ilm Hai Nujoomi Jhoot Bol Raha Hoga" (I ask for a lark what will happen in future, though I know that the soothsayer is lying). Yes, all these clairvoyants are liars. No one knows what will happen the next moment, let alone tomorrow. Though I don't believe in any god, I must quote Alexander Pope's famous lines from 'An Essay on Man: Epistle,' to drive home my point, "Heaven from all creatures hides the book of fate / All but the page prescribed, their present state." War is raging inside every individual. Why're we so concerned about the Third World War? It'll happen when it's destined to happen. Don't waste your sleep over trivial and trifling issues. ---- 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/scriptural-predictions-spurious/d/134081 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

Healing, Harmony, and History: The Enduring Significance of Bitho Sharif Dargah in Bihar

By Syed Amjad Hussain, New Age Islam 20 December 2024 Bitho Sharif Dargah Is A Sacred Sufi Shrine In Gaya, Bihar. It Is Famous For Miracles Of Healing, Communal Harmony, And Spiritual Heritage. Established By Hazrat Makhdoom Syed Shah Durwesh Ashraf, This Place Unites Faiths, Offering Hope, Peace, And Solace. Main Points: 1. It was established by Hazrat Makhdoom Syed Shah Durwesh Ashraf in 1443 AD and represents centuries of spiritual heritage and social reform. 2. The shrine is said to cure incurable diseases and dispel supernatural forces, attracting devotees who are seeking solace and healing. 3. A symbol of Hindu-Muslim unity, a Dargah embodies the syncretic culture of India and fosters communal harmony through shared worship and tradition. 4. The Urs commemorates Hazrat Makhdoom's legacy with rituals, Qawwalis, and the display of sacred relics, attracting thousands of devotees. 5. The Dargah houses sacred tombs, relics, and the perpetual lamp, making it both a spiritual haven and an architectural wonder. ——— Introduction Bitho Sharif Dargah is a centuries-old spiritual and historical site located in the Kandi Panchayat of Gaya district, Bihar. Thousands of visitors visit this place every year. This is a shrine dedicated to Hazrat Makhdoom Syed Shah Durwesh Ashraf Rahmatullah Alaih, which is more than just a place of religiosity. It also serves as a beacon of hope, healing, and community harmony. Replete with miracles and its cultural legacy, the shrine attracts people from all walks of life, uniting individuals across religious divides. History and Origins The Dargah traces its roots back to the year 847 Hijri (1443 AD), when Hazrat Makhdoom Syed Shah Durwesh Ashraf, a highly revered Sufi saint, established a khanqah or spiritual retreat in Bitho Sharif. It is believed that the saint hailed from Iran and spent his entire life spreading the message of love, peace, and spirituality. Hazrat Makhdoom played a significant role in eradicating ignorance and social evils from the region, bringing forth the principles of equality and humanity. According to local legend, the village, initially called Baithu Sharif, was renamed Bitho Sharif after Hazrat Makhdoom settled there and began his teachings. The Khanqah and the Dargah became sanctuaries for those seeking spiritual direction. Over time, the Dargah transformed into the largest and oldest shrine in Magadha, attracting thousands of pilgrims annually. It is a strong representation of India's syncretic culture, where Hindus and Muslims worship together and find peace. A Centre for Healing and Miracles Bitho Sharif Dargah is believed to possess healing powers. People come here seeking relief from diseases and supernatural afflictions. It is said that prayers offered here can cure ailments that modern medicine cannot and dispel demonic forces. Testimonials from devotees highlight the transformative impact of visiting the shrine. For instance, Kaila Devi, who has been visiting for over a decade, narrates that her life was saved when she visited Baba's shrine. Similarly, the daughter of Dilip Sav, who had been suffering from mysterious ailments, was miraculously cured after their visit. Now, she leads a prosperous life and holds a respected position. Such accounts reaffirm the faith of devotees who believe that no one leaves the Dargah disappointed. According to Sajjada Nasheen Syed Shah Arbab Ashraf, the custodian of the shrine, the Dargah welcomes people of all religions, offering them a place to seek solace and healing. "This is the court of the Sufis, where pain and suffering are alleviated through prayers and blessings," he explains. Annual Urs Celebrations The Dargah’s annual calendar is marked by the Urs, the death anniversary of Hazrat Makhdoom. The 542nd Urs was celebrated this year between March 2 and March 6, attracting thousands of devotees from various parts of India and neighbouring Nepal. The Urs commenced with the ritual washing of the shrine (Ghusl-Sharif) and the application of sandalwood paste. Rose water was used to clean the tomb, followed by the ceremonial spreading of sheets (Chadar) by the custodians of the Dargah. Devotees were also treated to the rare sight of sacred relics, including Hazrat Makhdoom's turban, garment (Khirka), and Tasbih (rosary). During the five-day event, several programmes related to religion and culture were organised, including Quran recitations, Qawwali performances, and communal feasts known as Langar. The Qul Sharif marked the conclusion of the Urs. Cultural and Communal Harmony One of the Dargah’s most striking aspects is its role in fostering communal harmony. For centuries, Hindus and Muslims have worshipped together at the shrine, sharing a sense of spirituality and humanity. The Dargah reflects the Ganga-Jamuni Tehzeeb, an ethos celebrating unity amidst diversity. Locals narrate tales of Hazrat Makhdoom’s mercy and miracles, such as healing the mad daughter of a local king through his prayers. Such stories have crossed all religious boundaries, attracting people of all faiths to the shrine. Even political leaders acknowledge the shrine’s importance. Before every assembly election, Bihar Chief Minister Nitish Kumar visits the Dargah, offering sheets in hope of receiving blessings for the welfare of the state. If he cannot attend, his followers ensure the ritual is upheld. Architectural Marvels and Sacred Relics The Dargah complex is an architectural marvel, comprising significant structures and relics. The Samakhana, a grand hall for congregations, hosts Qawwali performances and sermons during the Urs. The Mazar Sharif, located along the banks of the Falgu River, houses the tombs of Hazrat Makhdoom, his wife Hazrat Bibi Jan Malak, and other saints from his family. Nearby lies the Imli Dargah, a serene cemetery where notable Sufi saints, including Hazrat Makhdoom Ghulam Mustafa and Hazrat Ghulam Rasool, are buried. One of the treasured artefacts preserved at the Dargah is an old lamp gifted to Hazrat Makhdoom Sultan Syed Ashraf Jahangir Simnani Kichhauchvi. Even today, this lamp remains lit every evening, symbolising the eternal glow of inspiration and enlightenment. Spiritual Practices and Devotee Experiences Devotees visiting the Dargah often engage in various spiritual practices, including offering prayers, reciting the Quran, and lighting candles at the sacred lamp. Many choose to stay for several days, seeking healing and spiritual rejuvenation. Visitors describe a profound sense of peace and connection at the shrine. Some walk barefoot around the Dargah, while others sit in silent prayer. Emotions run high as devotees cry or fall unconscious in displays of overwhelming faith. Locals suggest that the best time to visit the shrine is after 5 p.m., when the atmosphere becomes particularly serene. Many believe their wishes are fulfilled during this time, leaving the Dargah with renewed hope and happiness. A Legacy of Sufi Teachings Hazrat Makhdoom’s teachings continue to resonate in all the Dargah’s activities. His emphasis on love, equality, and humanity remains central to the shrine’s mission. The Dargah serves as a platform for spreading messages of social reform, encouraging people to overcome prejudices and embrace compassion. During the Urs, programmes like Quran recitations, sermons, and Qawwalis highlight these teachings. Devotees are reminded of Sufi values such as humility, generosity, and service to others, reinforcing the shrine’s role as a spiritual and cultural hub. Conclusion Bitho Sharif Dargah is not just a place of worship; it is a sanctuary of faith, healing, and unity. Its legacy as a centre of Sufi spirituality and communal harmony continues to inspire generations of devotees. From miraculous healings to the celebration of shared traditions, the dargah stands as a testament to the power of faith and the unifying force of spirituality. As the echoes of Qawwalis fill its sacred halls, Bitho Sharif Dargah remains a beacon of hope for all who seek solace, healing, and connection. ---- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/interfaith-dialogue/healing-harmony-history-bitho-dargah-bihar/d/134082 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 Art of Poiesis: Crafting a Progressive Muslim Thought

By Adis Duderija, New Age Islam 19 December 2024 In an age marked by rapid change and complexity, the need for a dynamic and responsive form of thought within the Muslim community has never been more pressing. As articulated by contemporary scholar Ebrahim Moosa, the central task of progressive Muslim thought is to engage in poiesis—a multifaceted process that encompasses creativity, critical thinking, and the imaginative remaking of tradition. This concept challenges us to rethink the role of Islamic scholarship and community engagement in addressing the myriad of ethical dilemmas and existential questions faced by Muslims today. Understanding Poiesis Moosa’s definition of poiesis is rich and varied. As discussed in detail in my bookhe describes it as: - Creativity of an existential threshold position (Dihliz), which allows individuals to engage in critical and creative thinking. - The craft of imagination and inventive making, emphasizing the importance of creativity in reshaping understandings of tradition. - Discursive bricolage, a term that suggests a playful and innovative approach to combining ideas and practices. - The art of doing and reflecting, indicating that action and contemplation must go hand in hand. - The creative and imaginative remaking of tradition, highlighting the necessity of reinterpreting inherited beliefs in light of contemporary realities. This multifaceted understanding of poiesis underscores its significance as a vital process for contemporary Muslim thought. It is not merely about dismantling existing frameworks; rather, it involves the construction of new, emergent knowledge that can address the complex realities of modern life. The Challenge of Deconstruction While many contemporary philosophical movements emphasize deconstruction—an analytical approach aimed at breaking down established narratives and structures—Moosa’s vision transcends this. In contrast to radical postmodernism's often sceptical stance, which can lead to nihilism or paralysis in action, poiesis advocates for a proactive engagement with tradition that is emblematic of progressive Muslim thought/progressive Islam. It embraces creativity as a means of not only critiquing but also reconstructing the frameworks within which Muslims operate. The Process of Poiesis Engaging in poiesis involves several key processes that can help navigate the complexities of contemporary life: 1. Critical Reflection: This entails a deep engagement with both tradition and contemporary realities. Scholars and community members alike must reflect on their beliefs, questioning assumptions and biases that may hinder progress. This process encourages a critical evaluation of how tradition informs current practices and how these practices can be reimagined. 2. Creative Imagination: The act of envisioning new possibilities is central to poiesis. This involves not just reinterpreting texts but also rethinking practices, rituals, and community structures. The creativity inherent in poiesis allows Muslims to explore diverse expressions of faith that resonate with their lived experiences. 3. Collaborative Engagement: Poiesis thrives on dialogue and collaboration. Engaging with diverse voices—scholars, activists, and community members—fosters a richer understanding of the complexities at play. This collaborative approach encourages the sharing of ideas and practices, leading to innovative solutions that draw from a wide array of perspectives. 4. Practical Application: Theoretical insights must translate into action. Engagement in poiesis involves applying creative and critical insights to real-world issues, whether through community initiatives, educational programs, or advocacy efforts. The focus on practical outcomes ensures that the work being done is not merely academic but has tangible benefits for communities. The Role of Education Education plays a pivotal role in facilitating poiesis. It is essential for cultivating critical thinking skills and fostering creativity among the younger generation. Islamic educational institutions must embrace a pedagogical approach that encourages inquiry, dialogue, and imaginative engagement with tradition. 1. Curricula Redesign: Educational programs should be redesigned to include critical studies of Islamic texts alongside contemporary issues. This interdisciplinary approach can empower students to engage with their faith dynamically, equipping them with the tools to navigate the complexities of modern life. One such example can be found here. 2. Encouraging Innovation: Students should be encouraged to think outside the box and propose new interpretations and practices that align with their values and experiences. This can be facilitated through projects, workshops, and community engagement initiatives that emphasize creativity and collaboration. 3. Mentorship and Support: Providing mentorship opportunities for young scholars and activists can foster a supportive environment for poiesis. Experienced mentors can guide emerging voices, encouraging them to explore new ideas and approaches while remaining rooted in their traditions. The Future of Progressive Muslim Thought The task of engaging in poiesis is not just an intellectual exercise; it is an imperative for the survival and flourishing of (critical-progressive)Muslim thought. As Muslim communities face unprecedented challenges, the ability to innovate and adapt becomes crucial. 1. Building Resilience: Through poiesis, Muslim communities can build resilience against the forces of extremism, intolerance, and dogmatism. By fostering a culture of creativity and critical engagement, communities can develop a more robust and inclusive understanding of their faith. 2. Creating New Narratives: The narratives that shape Muslim identity must evolve to reflect contemporary realities. Poiesis allows for the crafting of narratives that honor tradition while also embracing diversity and change. This re-narration can empower individuals to see themselves as active participants in the ongoing story of their faith. 3. Global Solidarity: In a world increasingly marked by division and conflict, poiesis promotes a vision of global solidarity among Muslims and between different faith communities. Engaging creatively with shared values can foster understanding and collaboration, leading to collective action on issues of mutual concern. Ebrahim Moosa's concept of poiesis presents a compelling framework for rethinking contemporary Muslim thought. By emphasizing creativity, critical engagement, and the imaginative remaking of tradition as key features of progressive Muslim thought, poiesis empowers individuals and communities to navigate the complexities of modern life. As Muslims confront an array of ethical dilemmas and existential questions, the call to engage in poiesis is both timely and necessary. It challenges us to honour our traditions while also embracing the creativity and imagination required to forge a path forward. In doing so, we can cultivate a progressive Muslim thoughtthat is dynamic, inclusive, and responsive to the needs of our communities and the world at large. ------ 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/islamic-society/art-poiesis-crafting-progressive-muslim/d/134070 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

Allowing People to Make Decisions Without Any Consequences

By Sumit Paul, New Age Islam 19 December 2024 "It is hard to imagine a more stupid or more dangerous way of making decisions than by putting those decisions in the hands of people who pay no price for being wrong." The famous American economist Thomas Sowell must have had an inkling of the current Indian politics and judiciary! This quote speaks to the risks of allowing people to make decisions without any consequences for their mistakes. It reflects the idea that those responsible for making decisions should be held accountable and not be allowed to make choices without any ramifications. Doing so invites mistakes and recklessness, with little incentive to consider potential outcomes and carefully weigh options. In order for decision-making to be effective and fair, those responsible for decisions should face repercussions for mistakes, encouraging them to take a more thoughtful and considered approach. But do our politicians and even judges at the Apex Court care for their decisions? When the Chief Justice Chandrachud said that Ram inspired him to give the verdict (in favour of Hindus) on Ram Janmabhoomi case, did he think of the ramifications of his words and verdict? When the judges allow temple or mosque type inconclusive conundrums to continue, do they care for their decisions? When BJP took the decision of Ladli Bahan and Bhai, did it think where would it get the money from? Did the voters in Maharashtra think of the consequences of electing BJP with a thumping margin? Did they ever realize that the government will take money from the majority to please the 'poorest of poor' women? We put all our crucial decisions in the hands of unethical goons because we lack the ability to make decisions. Plato wrote in his 'Republic' that the incompetent leaders are allowed to lead because people are often even more incompetent and inefficient than their leaders. It's what we say in Hindi, Andher Nagari, Chaupat Raja. One of the perils and pitfalls of this type of pseudo democracy prevalent in India is unaccountability. No one is accountable for the decisions that have negative ramifications. We're doomed to suffer and languish in the dungeon of flawed and partisan democracy. ---- 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/people-decisions-consequences/d/134067 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

Huzoor Mujahid-e-Millat Maulana of Orissa: A Reflection on His Hunar, Dedication, Life and Legacy

By Sahil Razvi, New Age Islam 19 December 2024 Hazrat Mujahid-E-Millat Maulana, born in Odisha, Was A Humble Spiritual Guide, Known for His Dedication to The Prophet Muhammad (PBUH) And His Miraculous Acts. His Legacy Continues Through His Disciples, And His Tomb in Odisha Remains a Place of Pilgrimage. Main Points: 1. Hazrat Mujahid-e-Millat Maulana was born in Odisha and received religious education from esteemed scholars and institutions. 2. He was initiated into the Qadiriyya-Naqshbandi Silsila and mentored by several spiritual leaders. 3. Known for his miracles, including crossing a river and riding through heavy rain without getting wet. 4. Despite belonging to a wealthy family, he lived humbly, focusing on education, charity, and service to others. 5. Hazrat Maulana passed away in 1981, with his tomb in Dhamnagar, Odisha, being a pilgrimage site. ------ In the intricate journey of human life, there comes a moment when a person, overwhelmed by doubts and struggles, yearns for a way to navigate through the darkness and regain their lost vigour. During such times, many seek guidance from the lives of the righteous and noble figures of the past. History is full of examples where the memories of great ancestors helped misguided souls find their path to righteousness. It is at these crossroads that resilient individuals rise, carrying the torch of perseverance and faith to find their way, often by following the shining examples of the past. These historical figures, who dedicated their lives to the service of humanity and truth, continue to illuminate the paths of those who seek guidance. The importance of the lives of our ancestors cannot be overstated, as their stories of dedication and sacrifice continue to inspire people even today. When we look at the world of biographies and accounts of their lives, we find that many books continue to be published, many of which remain a valuable resource in libraries. However, as we delve deeper into these works, we often find ourselves questioning the authenticity of the content—how much is genuine, and how much is embellished? The task of sifting through these writings to find truth can often seem overwhelming. Among the books written in recent years, one significant work stands out: “Huzoor Mujahid-e-Millat: Hayat, Khidmaat aur Aitiraafaat” (The Life, Services, and Acknowledgements of Mujahid-e-Millat). This book, which has recently made its way to my reading desk, offers a unique and illuminating perspective on the life of a remarkable figure. I clearly remember that just a few months ago, during the lockdown period, Maulana Rahmatullah Siddiqui gifted me this book at the premises of Al-Jamia Razvia in Patna. Today, after reading it thoroughly, I feel compelled to share my reflections and a fair assessment of its contents. The title of the book immediately indicates its focus on a pivotal figure of recent history—Shah Habib-ur-Rahman Qadri Abbas, popularly known as Mujahid-e-Millat. His life serves as a beacon of dedication to the Prophet (PBUH) and the teachings of Islam, guided by a firm commitment to righteousness. Hazrat Mujahid-E-Millat Maulana was born on 8th Muharram, 1322 Hijri (26th March 1904) in the Bhadrak district of Odisha, India. His early life was shaped by his parents, Hazrat Maulana Abdul Mannan and Hazrat Hikmatun Nisha, who played a significant role in guiding him toward spirituality. Hazrat Maulana learned the Qur'an from Hazrat Saah Mujibur Rehman and Farsi from Hazrat Maulana Safaqat Hussein. Maulana’s formal education journey began at Ravenshaw Collegiate School, but he left after completing the 8th standard to pursue religious education. He traveled to Allahabad to join Madrasa Subhaniya and later went to Madrasa Moiniya-Usmaniya in Ajmer Shareef for further studies. He then attended Jamiya Naimiya, where he studied Hadith under the guidance of Hazrat Sadul Afazil Allama Naimuddin Muradabadi. His spiritual journey began when he was initiated into the Qadiriyya-Naqshbandi Silsila by Hazrat Ka’afi Alehir Rehman. Throughout his life, Hazrat Mujahid-E-Millat Maulana was mentored by several esteemed scholars and spiritual leaders, including Hazrat Hakim Syed Mohammad Ahsan Sahib, Hazrat Maulana Ziauddin, Hazrat Maulana Zahoor, Hazrat Hujjatul Islam Maulana Hamid Raza, and others. On 9th Rajab, 1340 Hijri, Hazrat Maulana married Hazrat Umme Salma Bibi, and it was during this period that he embarked on his pilgrimage to Hajj for the first time in 1341 Hijri (1922 AD). He made a total of six Hajj pilgrimages throughout his life, with the dates being: 1st Hajj – 1341 Hijri, 2nd Hajj – 1955 AD, 3rd Hajj – 1967 AD, 4th Hajj – 1972 AD, 5th Hajj – 1974 AD, and 6th Hajj – 1980 AD. Hazrat Mujahid-E-Millat Maulana was known for his miracles and spiritual insights. One famous incident occurred when he was traveling in Moradabad and encountered a river that was impossible to cross due to its heavy flow. When his disciple Hazrat Maulana Abdul Rab expressed concern, Hazrat Maulana assured him, saying he knew how to swim. To the amazement of the disciple, Hazrat Maulana crossed the river without the water ever rising above his knees. Another miracle occurred when he travelled in heavy rain on a bicycle, and despite the downpour, he did not get wet. Such events were seen by his followers as manifestations of his divine connection and his special place in the sight of Allah. Throughout his life, Hazrat Mujahid-E-Millat Maulana lived humbly, despite belonging to a wealthy Zamindar family. He chose to ride a bicycle instead of cars, and devoted much of his life to helping the poor and promoting education. He even adopted a son, Maulana Abdul Wahid, who became his first Sajjada Nashin after his passing. Today, the legacy of Hazrat Mujahid-E-Millat Maulana is carried forward by his disciples and followers, especially through the efforts of Hazrat Goolam Mohammad, the current Sajjada Nashin. What truly set Hazrat Mujahid-E-Millat apart was his deep and genuine love for the Prophet Muhammad (PBUH), a love that reflected in every aspect of his life. Even though he held the position of a prominent leader in Odisha, his life was largely spent in service to his community, tackling political and social issues, while also ensuring his devotion to prayer and worship. He was a devout worshipper, spending his nights in prayer, often pouring his heart out in supplication to his Lord. The author of “Huzoor Mujahid-e-Millat: Hayat, Khidmaat aur Aitiraafaat” does an excellent job of shedding light on these various facets of Hazrat Mujahid-E-Millat’s life. The writing style is engaging and vivid, bringing to life the spirit of his time and the challenges he faced. At times, as I read, I could almost see his figure coming to life, and once I stopped reading, the echoes of his life’s story lingered in my mind, urging me to reflect further. One notable section of the book is the "Acknowledgements" chapter, where the author compiles heartfelt tributes from 115 distinguished scholars and peers who recognized Hazrat Mujahid-E-Millat’s unparalleled intellect and piety. This section offers a rare glimpse into how he was viewed by his contemporaries, many of whom held him in the highest regard. As I continue to read the book, I am reminded of how Hazrat Mujahid-E-Millat faced challenges with courage and conviction. In one particular speech, he fearlessly addressed the political leaders of the time, declaring that he would continue to speak the truth, no matter the cost. His words echo in the pages of the book, "I know that there are many of the government’s loyalists present in this gathering, but let them know that I stand by my words. If the rulers consider my truthfulness a crime, I am ready to face the consequences alone. No one else should be held responsible." His boldness and commitment to speaking truth to power were remarkable, and his courage continues to inspire. In today’s world, where the lessons of the past seem to fade into obscurity, it is essential to revisit the lives of great figures like Hazrat Mujahid-E-Millat. His life serves as a reminder of the importance of standing up for justice, integrity, and faith, even in the face of adversity. Sadly, as time passes, the valuable lessons from his life and the countless others like him are often forgotten. The organizations that once stood boldly against oppression are now struggling to survive, and the knowledge and wisdom of figures like Hazrat Mujahid-E-Millat are often neglected. In conclusion, Huzoor Mujahid-e-Millat is more than just a biography; it is a tribute to a life dedicated to service, truth, and justice. Hazrat Mujahid-E-Millat Maulana passed away on 6th Jamid-ul-Awwal, 1401 Hijri (13th March 1981) on a Friday at 5:45 p.m. in Mumbai. His death left a profound impact on his followers, and his legacy as a spiritual guide continues to inspire. The Urs of Hazrat Mujahid-E-Millat Maulana is celebrated on the 5th and 6th of Jamid-ul-Awwal each year, marking his death anniversary. His tomb, located in Dhamnagar, District Bhadrak, Odisha, continues to be a place of pilgrimage for thousands of devotees. ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/huzoor-mujahid-millat-maulana-orissa-dedication-life-legacy/d/134068 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

Ganga-Jamuni Tahzeeb in Action: The Spiritual Legacy of Hazrat Mangan Shah in Bihar

By Syed Amjad Hussain, New Age Islam 19 December 2024 The shrine of Hazrat Mangan Shah in Bihar, over 250 years old, symbolises communal harmony, where Hindus and Muslims unite in devotion. The annual Urs-e-Pak attracts millions, highlighting the region’s unique blend of faith, culture, and unity. Main Points: 1. The shrine of Hazrat Mangan Shah, over 250 years old, represents communal harmony in Bihar. 2. The annual Urs-e-Pak attracts millions of pilgrims from various communities. 3. Hindu-Muslim unity is demonstrated through the tradition of the first chadar offering. 4. The shrine's history is tied to Raja Jhappan Singh and miraculous events. 5. The fair during Urs highlights the cultural diversity and spiritual devotion of the region. ----- Introduction In Milki village, Bihpur block, Bhagalpur district, Bihar, stands the sacred shrine of Hazrat Syedna Data Mangan Shah. This shrine is more than 250 years old and has become a symbol of faith, peace, and unity. It draws over 500,000 pilgrims each year, especially during the Urs-e-Pak, a grand festival celebrating the life and teachings of the Sufi saint, Hazrat Mangan Shah. His tomb has become a powerful symbol of communal harmony, where people from different religions come together to celebrate their shared faith and reverence for the saint. The legacy of Hazrat Mangan Shah extends far beyond the spiritual significance of the shrine. The customs and traditions of his worship have created an indelible relationship between the Hindu and Muslim communities in this region, and it stands as a singular example of interfaith unity. This shrine is a testament to the Ganga-Jamuni Tehzeeb, a syncretic culture, blending Hindu and Muslim traditions which still lives in this part of India. The long history of the shrine has nurtured communal harmony that has shaped a culture of mutual respect and shared devotion, the essence of the annual Urs celebrations. Historical Importance of Hazrat Mangan Shah Hazrat Mangan Shah was one of the Sufi saints who resided during a period when kings and maharajas were reigning in India, a time marked by significant political unrest due to British colonisation. His life is inextricably linked with the history of local rulers, especially Raja Jhappan Singh, a Hindu king, who ruled a region surrounding Bhagalpur. According to the legends, Mangan Shah’s association began with Raja Jhappan Singh when the royal family was in a crisis period. The king’s son had been sentenced to death by the British, and the family was in mourning. Mangan Shah, known for his spiritual insight and revered as a saint by people from various communities, is said to have comforted the king, promising that his son would return safely. When the death sentence was unexpectedly overturned, the king believed that Mangan Shah’s divine intervention had saved his son. This event was a turning point not only for the royal family but also for the growing reputation of the saint as a miraculous figure. The belief in his powers spread far beyond the region, and Hazrat Mangan Shah's influence reached people from various communities, including Hindus, Muslims, and others. Following the miracle, the local Hindu Kayastha family of Bihpur, which had been directly affected by Mangan Shah's intervention, started the tradition of offering the first chadar at the shrine during the Urs festival. This act of devotion, a mark of respect and gratitude, continues to this day, with descendants of the Kayastha family continuing this tradition over 250 years later. This act of offering the first chadar by a Hindu family to the shrine of a Muslim saint is itself an example of the deep bonds that have been created across faith lines in the region, providing a precedent that has survived through generations to foster communal harmony. Rituals and Practices of Urs The annual Urs-e-Pak of Hazrat Mangan Shah is a grand and spiritually significant event that attracts many pilgrims from all over India, particularly from adjoining states. This festival, which usually starts around 16th April and lasts the entire month, is one of the strongest blends of religious fervour, cultural celebrations, and a strong sense of unity among different walks of life. It turns into a place of devotion where devotees, to get the grace of the saint, observe various forms of religious functions such as praying and offering something in reverence to the deity. An important ritual on the occasion of the Urs is the chadar-e-shareef, meaning the offering of the first Chadar, which is an expression of respect towards the saint. This is also observed by the Kayastha family of Hindus from Bihpur. At precisely 12:05 midnight, the first chadar is placed on the tomb of Mangan Shah to initiate the annual celebrations. This act not only venerates the saint but also reflects the unique interfaith relationship between the local Hindu family and the Muslim saint, which has continued for over two centuries. Another important practice at the shrine is the vow ceremony. Many pilgrims visit Hazrat Mangan Shah's shrine with personal wishes and desires, and it is believed that if they make a vow to the saint, it will be granted. A particularly touching tradition involves childless couples who visit the shrine to seek blessings for a child. It is believed that if the woman wears new clothes, ties a piece of her ankle cloth to the grave of Hazrat Mangan Shah, and prays, her wish for a child will soon be fulfilled. Similarly, pilgrims often tie a stone to the shrine when making a vow, and once their wish is granted, they return to remove the stone as a token of their gratitude. These rituals, drenched in faith and devotion, represent the people's deep trust in Hazrat Mangan Shah's blessings. It is believed that no one has ever returned from the shrine empty-handed, and this is one of the main reasons why millions visit every year. The shrine is a beacon of hope for people seeking solace, healing, and divine intervention in their lives. One of the most unique features about the shrine of Hazrat Mangan Shah is its epitome of communal harmony. The term Ganga-Jamuni Tehzeeb refers to the perfect blend of both Hindu and Muslim cultures and is symbolised in the rituals and traditions observed at the shrine. This is just one example of how the shrine has become a symbol of unity, and how a tradition such as that of offering the first Chadar by the Hindu Kayastha family is seen through generations. This, as an act, depicts how the region has enjoyed long-standing mutual respect between Hindus and Muslims. Mohammad Irfan Alam is a member of the administrative committee of the shrine who explains that the first Chadar was a tradition in the family of Raja Jhappan Singh, who declared Mangan Shah a saint. Now, this tradition has remained for over two centuries: the same Hindu family keeps offering the first Chadar during the Urs celebrations. It is visible because it shows how the worship and respect for a venerated saint can reconcile diverse religious groups, therefore having people from different walks unite and live in peace. The shrine has now become a place where both Hindus and Muslims come together to pray for each other’s well-being. Mohammad Azmat Ali, chairman of the shrine’s administrative committee, comments, "The shrine is the best example of how people from different faiths can exist peacefully and help each other." During the Urs, Muslims and Hindus stand hand in hand, praying and offering their vows. That is a powerful statement by the people of this region about the living spirit of Ganga-Jamuni Tahzeeb. Pilgrimage and Fair The Urs celebrations are not just spiritual rituals but also a cultural and social event that attracts visitors from all over India. The fair during the Urs is a colourful representation of the region's rich cultural diversity. The streets near the shrine are lined with stalls selling handicrafts, toys, and religious items, and the area is filled with the sounds of devotional music and chants. It is a time of festivity, where people from all walks of life come together, sharing food, laughter, and prayers. Beyond the local sphere, the shrine also comes alive with pilgrims who travel from the most inaccessible areas of India to gain blessings and fulfil their vows. The region of Bhagalpur, along with populations from neighbouring states, throngs during the Urs at Mangan Shah shrine, bringing people together by cementing a sense of belonging and unity in addition to mutual respect. Bihpur, situated some 40 kilometres north of Bhagalpur, assumes the form of a place of worship during the Urs, and devotees trek across the mighty River Ganga to reach the shrine. The journey is almost a spiritual experience because they start their pilgrimage with hope and devotion. Most of them believe that the blessings of Hazrat Mangan Shah have the power to heal their physical as well as emotional wounds. Conclusion The shrine of Hazrat Data Mangan Shah Rahmatullah Alaih in Milki village symbolises communal harmony, interfaith cooperation, and cultural unity. Even after the saint's death for over 250 years, the tradition of the first Chadar being offered by a Hindu family and the shared devotion of Hindus and Muslims during the Urs celebrations continues to remain a powerful example of unity in diversity. The rituals, practices, and beliefs are all a reflection of the intense spiritual bond that exists between the saint and the people across religious barriers. Continuing to draw millions of devotees from all corners of India during the annual Urs-e-Pak, the shrine lives on as a symbol of hope and a reminder of how powerful faith, love, and unity are. In a world often marked by division and strife, Hazrat Mangan Shah’s shrine in Milki village serves as an example of how communities can come together with respect for the sacred and embrace differences. Its legacy of interfaith devotion makes it a lasting symbol of India's rich cultural heritage and commitment to communal harmony. Hazrat Mangan Shah's shrine, with its blend of history, culture, and spirituality, will always remain a centre of devotion and unity for generations to come. ---- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/interfaith-dialogue/ganga-jamuni-tahzeeb-spiritual-mangan-bihar/d/134069 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

Searching for Roots: Pragjyotishpur Literature Festival 2024

By Nava Thakuria, New Age Islam 19 December 2024 Breaking the conventional territory of a standardised literature festival in India, Pragjyotishpur Literature Festival 2024 showcased a series of panel discussions and special sessions with eminent authors to motivate the audience to look beyond the current narrative in search of the cultural roots. Organised for the second time by Sankardev Education and Research Foundation (SERF) with the theme ‘In Search of Roots’, the three-day LitFest (13, 14 and 15 December) at Srimanta Sankaradeva Kalakshetra in Guwahati also comprised different sessions on multilingual poetry recitation, regional literature aspiration, a few selected cultural programs with local flavours flourished on the bank of Brahmaputra, workshops on creative writing and environment protection to attract people with a variety of interests on literature, art-culture and traditions prevailed in the far eastern part of Bharat. Inaugural ceremony of the national-level LitFest opened up for thousands of literary enthusiasts, art-connoisseurs and novice writers with a real intellectual & interactive treat propagating the rich cultural heritage of the land. Highlighting the evolution of Assamese literature from ancient times to the modern era, scholarly academician Dr Malini Goswami from the chair of chief guest emphasized on celebrating the rich heritage of Assamese literature which has enriched Indian literature as a whole since time immemorial. The former vice-chancellor of Assam Women's University defined the role of literature and culture in the evolution and development of human civilization in the far eastern part of Bharat, which was known as Pragjyotishpur (and later as Kamarupa) before adopting a new identity in present time. Asserting that literature and culture remain the backbone of social civilization, Dr Goswami appreciated the history of literature in Pragjyotishpur as of a high standard. The rich literature of Mahapurush Madhabdev (prime disciple of 15th century Vaishnavite saint, scholar & social reformer Srimanta Sankaradeva) gave the Assamese language a unique dimension, added the eminent Assamese litterateur. Needless to mention that the present-day Assam is the central part of the ancient empire named Pragjyotishpur and its capital was located roughly in the present day Guwahati city. The kingdom was spread to Jalpaiguri, Koch Behar, Bhutan hills (including some parts of Nepal), Rangpur, Sylhet, Mymensingh, Dhaka (now all localities under Bangladesh), Tripura, Khasi & Garo hills, etc. Pragjyotishpur (meaning the eastern part of Jyotishpur) gets its mention in both the great Indian epics Ramayana and Mahabharata as well as in Kalika Puran, Yogini Tantra and Charyapada. Pragjyotishpur was pronounced by Lord Ram in the critical phase of his struggles after losing his wife Seeta. On the other hand, Pragjyotishpur’s powerful king Bhagadatta fought along with the Kauravas (against Pandavas) in the battle of Mahabharata. Pragjyotishpur itself was an abode of learning, publications and intellectual exercises as these were the oldest traditions and practices for the residents. They used to promote the learning and redefining of general science, Ayurveda and traditional healthcare, Astrology, craftsmanship and both performing & visual arts. Welcoming the inaugural audience Lt Gen (retired) Rana Pratap Kalita observed that literature is committed to build unity among various sections of people in the society. He remembered the great Ahom army chief Mohabir Lachit Borphukan, who defeated the invading Mughals in the naval battle of Saraighat on Brahmaputra. The SERF chairman opined that the new generation needs such a leader who can guide the people with a strategically correct path and finally expressed hope that the LitFest would properly reflect Assam’s affluent history for inspiring the young people. Addressing the gathering well-known historian Sanjeev Sanyal lamented that many brave and patriot kings like Maharaj Prithu of ancient Kamrup kingdom, who defeated notorious invader Muhammad Bakhtiyar Khalji, were ignored by the historians. Often described that the British forces took over Bharat from Mughals, but they were not indigenous kings of India. The tyrannical British officers who engaged many historians to give legitimacy to their works (many of those were even against the interest of Indian people). It may be a matter of satisfaction that lately the western historians admitted that Indian history was not written authentically, he added. Delivering the keynote address, acclaimed journalist-editor Swaminathan Gurumurthy pointed out that Assam and other north-eastern States, which were otherwise ignored by the central government for decades, now become a major power for the country. The outspoken commentator stated that the region has made an unparalleled contribution in all fields of politics, technology, language and literature of Bharat. Speaking on ‘Development through Culture’, the economist elaborated how India was misrepresented in global narratives. He criticized the western frameworks used to assess India’s development and progress. Moreover, India’s rich culture-tradition-philosophy was once blamed for the country’s socio-economic stagnation, but now these very traditions are recognized as vital to comprehensive development for any country. He stressed that social capital formation, through education and awareness, is the key to create a new identity for India Arguing that despite gaining independence 75 years ago, India was yet to cultivate independent thought, where the education policies were formulated prioritizing on employment over fostering entrepreneurial innovation. Gurumurthy further reflected on the essence of literature and culture in shaping societal unity, while asserting that education, literature, and culture drive progress and form the backbone of civilization. He explained that destruction arises from clashes over rights, but it is duty that fosters growth. Talking about India, Gurumurthy proudly declared that the people here are guided by the law of nature and they act according to the wishes of nature, which is applicable to all aspects of education, literature and culture. Literary culture propagates the responsibility towards the human-society and the Indian civilization is based on this philosophy, he asserted. Supreme Court advocate & prominent author- columnist J Sai Deepak made some intriguing observations to ignite minds of the young audience on the occasion, where he claimed that the Constitution alone cannot bind India if the social fabric of democratic Indians by nature is ignored. He explained that India's civilization, built on diverse languages, traditions and culture has remained unified through a shared belief in unity, even amid its diversity. The firebrand speaker asserted that a defining identity based on Indian civilization can keep everyone together rather than the definition of Indian nation. The civilization embraces everyone's identity, culture and traditions, he stated. Pointing over the ongoing atrocities faced by the religious minorities in Bangladesh, the young advocate argued that a shared language may not safeguard a nation altogether. He also stated that the civilization of India is enriched with at least 5,000 years of history, which may not be admitted by many foreign historians. Celebrated author and Jawaharlal Nehru University professor Anand Ranganathan, while painting a bleak picture over the functioning of judiciary in India, stated that over five crore cases are still pending in various courts. A large number of posts for judges remain vacant in the courts and allegations against the justice system for playing inequity in observations and verdicts are a matter of concern and introspection. While describing the way forward for India towards hundred years of independence, the visionary columnist highlighted various parameters to signify the development in the last few years. While in 1947, Indian citizens enjoyed an average life expectancy of 32 years, now it has gone up to 76 years. Infant mortality rate at the time of independence was very high and now it has turned significantly low, stated the scientist turned political observer, adding that India is however still facing some major challenges. He raised a pertinent question, why there are children in India even today who do not see school and why not every child gets vaccinated. On the path to material development, India’s 14% agricultural land was destroyed and still 35% of agricultural lands is monsoon rain-dependent. Ranganathan lauded Prime Minister Narendra Modi for his continuing efforts aiming for comprehensive development for 140 crore Indians. As a welfare state, India must pursue various policies for the benefits of its citizens, but often the politicians find a different way and launch schemes as freebies to get electoral benefits. Affirming that everything is possible when social health is protected, the widely acclaimed writer commented that literature can never be disconnected from society. Lately literature festivals become immensely popular among writer-authors, playwrights, music-film appreciators, social thinkers, editor-journalists etc. across India, where the regional literary works are often propagated with great enthusiasm. Pragjyotishpur LitFest has joined the club of distinguished annual literary events like Jaipur Literary Festival, Kolkata Literary Festival, Bangalore Literature Festival, Kerala Literature Festival, Pune International Literary Festival, Mumbai Queensline LitFest, Nagpur Orange City Literature Festival, Gurgaon Literature Festival, Chandigarh Literature Festival, Dehradun Valley of Words, Kumaon Festival of Literature & Arts, Goa Arts and Literature Festival, Times LitFest, etc., but with a difference (which was adequately reflected in its second edition as well). ------ Nava Thakuria is an official representative of PEC in South & Southeast Asia URL: https://www.newageislam.com/current-affairs/roots-pragjyotishpur-literature-festival/d/134064 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

Kalki Avatar and Imam Mahdi: Narrative of a Global Religious War Gaining Ground Among Hindus and Muslims

By S. Arshad, New Age Islam 18 December 2024 Ancient Scripture Bhavishya Malika Predicts World War In The Next Few Years Main Points: 1. 2. It claims Kalki avatar has already been born. 2. It predicts that only 64 crore people wil survive in the war. 3. It predicts that Kalki avatar will conquer the world and establish Sanatan dharma. 4. 13 Islamic countries will attack India. ----- For the last few months, the narrative of a global religious war has been gaining ground among both Hindus and Muslims of the Indian sub-continent. This narrative has got a shot in the arm by the Hindi translation of a 16th century manuscript Bhavishya Malika, authored by a Vaishnava priest and seer Achyutananda Das. It contains several predictions about India and the world. A Brahman priest of Odisha Kashinath Sharma has got it translated into Hindi, English and other languages and has been popularising the predictions in India. The popularity of Bhavishya Malika has increased because of its predictions about the appearance of Kalki avatar between 2025 and 2029 and a global religious war under his leadership. Kashinath Sharma claims that Kalki avatar has already been born and is in his 20s. He will emerge as a powerful world leader with extraordinary spiritual and military power and conquer the world with his army of followers. The book predicts that the situation in India will suddenly change from 29th of March 2025 and many political upheavals, wars and natural calamities will wreak havoc across the world. An asteroid will also hit the Odisha coast and cause disastrous tsunami. It also predicts that 13 Islamic countries along with other non-Muslim countries will attack India. It even goes on to predict that the democratic system of India will come to an end after September 2025. However, the scripture predicts that Kalki avatar will destroy all the enemies of India and save India and his followers. Other astrologers including some corporate astrologers have also expressed their faith in the predictions and therefore added to the fear and anxiety among the Indians. Some astrologers have even advised Indians to be prepared for the war and take training. One woman told her viewers that those chosen by Kalki avatar for his army will get certain dreams between 1st December and 30 December of 2025. Another woman astrologer and psychic healer claimed that Kalki avatar will destroy all Malechhas and their countries and establish Sanatan dharma across the world. These predictions of Bhavishya Malika about a global religious war to begin from India and the invasion of India by 13 Islamic countries has only intensified the communal tension in India and its neighbouring countries. Until now, people would ignore communally charged statements made by religious figures but educated and intellectual class of India like the corporate astrologers and psychic healers have also used the predictions of a 16th century religious scripture to promote the narrative of a global religious war between dharma and adharma. It should be noted that dharma and adharma are relative terms. What is music to some is noise to some others. The talk of a religious war and the attack on India by 13 Islamic countries by some intellectuals and corporate astrologers has caused fear and panic among Indians though one astrologer says that he believes that only 20 per cent of Bhavishya Malika may be true. However, a majority of astrologers, psychic healers and corporate astrologers have expressed their belief in the predictions and have advised Indians to make financial and other security preparations to meet any eventualities in the years or months to come. Similar predictions of a global religious war have also been popular among the Muslims for more than a thousand years. About a dozen of hadiths (sayings of the prophet of Islam pbuh) have predicted of a global religious war under the leadership of Imam Mahdi and all the sects of Islam agree on it. According to the predictions, Imam Mahdi will lead a huge army and will defeat all the armies of the enemies of Islam and establish an Islamic caliphate across the world. However, there are some striking similarities in the predictions of hadiths and Bhavishya Malika. According to hadiths, Imam Mahdi will eliminate Dajjal (the evil power). According to Hindu scriptures, Kalki avatar will kill Kali (demon), the evil power. According to hadith, Imam Mahdi will appear in the end times and according to Bhavishya Malika, Kalki avatar will also appear in the end times (the end of Kaliyug or the age of the evil power). According to hadiths, an army will start from Khorasan and according to Bhavishya Malika, an army will start from India. In the ancient times, Khorasan was the name of the entire region of India, Afghanistan and Iran and some parts of the central Asia. Therefore, the predictions of both hadiths and Hindu scriptures do predict of a global religious war between good and evil, not between religions. A righteous religious leader will emerge in the world in the end times. The followers of truth will be with the righteous leader and all the followers of evil will be with Dajjal or Kali or anti-Christ. It will be a global war between good and evil, not between one religion and the other. According to Bhavishya Malika, after the global war, only 64 crores out of 7 billion population of the world will survive. Out of those 64 crore, 33 crores will survive in India and 31crore will survive in the whole world. These 64 crore people will be righteous and the followers of truth and all the followers of evil will perish. Today, the population of India is about 150 crores. Hindus comprise about 100 crore of the populace. Therefore, going by the predictions of Bhavishya Malika, even, not all Hindus or all Muslims of India will survive or perish. The war, if it ever happens, will not distinguish people on the basis of religion. Therefore, interpreting the predictions of Bhavishya Malika about a global religious war from a narrow communal premise is wrong and it will further aggravate the communal atmosphere of the country. So, our astrologers, intellectuals and psychic healers should avoid creating panic among the people by predicting doom. Instead, they should promote harmony, trust and positive thinking among the masses. ----- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/interfaith-dialogue/kalki-avatar-imam-mahdi-religious-war-hindus-muslims/d/134061 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

To Render a Person Unemployable Is a State Policy

By Sumit Paul, New Age Islam 18 December 2024 I travel a lot and come across a wide spectrum of people across the globe. The widespread unemployment, esp. in India, and the dissipation of youthful energy can shock anyone. The current political dispensation just parries the uncomfortable issues like unemployment, inflation, yawning disparity and poverty. Unemployed youths have nothing worthwhile to do. In Maharashtra, youngsters who don't get jobs, join dubious political outfits and lick the boots of criminal politicians. Polish-American writer and Nobel laureate in Literature, Isaac Bashevis Singer aptly said, "Without a job, a man is just a puppet to the state and to the society." This observation encapsulates the significance of work and its impact on an individual's agency and independence. In this remark, Singer emphasizes employment as a source of empowerment and as a means for individuals to actively contribute to their society. By suggesting that without a job, a person becomes a puppet, Singer highlights the vulnerability and dependence that arises when one lacks meaningful work. A job provides not only financial stabilitybut also a sense of purpose, self-worth, and the ability to make choices that shape one's own destiny. This statement serves as a reminder of the crucial role employment plays in empowering individuals and safeguarding their freedom and autonomy. One must keep doing something or other to engage oneself meaningfully. An Urdu poet rightly said, "Khaali Na Baith Kuchh Kiya Kar/ Bhale Hi Pajama Phaarh Kar Siya Kar. " Anthropologist Irawati Karve believed that unemployment in Indian context was actually a tacit (state) policy of a ruling political party: Make the people completely jobless and penniless so that they could be easily exploited by the government and other nefarious agencies. This is happening at the moment. Unemployed and also unemployable people are indulging in all sorts of shady and shoddy activities and are being used by unethical politicians. An unemployed person is like a rudderless ship who's ready to stoop to any level for survival. But mind you, unemployment is not a separate or independent phenomenon. It's a process and an outcome of a systematic procedure in which a person is rendered so useless that he/she can't find a job anywhere. In other words, a person is simply unemployable. He or she just can't do any work/job in an efficient manner. When you'll teach Vedas, Mahabharata, Ramayana, Ayurveda, mantras, Sanatan Dharma and all that jazz at school, college and varsity levels, can you produce employable youths? To render a person unemployable is a state policy. Such worthless students and wastrels will eventually become puppets to the state and also to the society. Think over it. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URl: https://www.newageislam.com/spiritual-meditations/person-unemployable-state-policy/d/134055 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

Press Emblem Campaign: 165 Journalists Lost Their Lives In 21 Countries in 2024

By Nava Thakuria, New Age Islam 18 December 2024 A record number of media persons have been killed this year across the world. According to the Geneva-based global safety & rights body Press Emblem Campaign (PEC), at least 165 of them lost their lives in 21 countries on the globe (till Tuesday). Two conflicts are responsible for two thirds of victims namely the wars in the Middle East and Ukraine. The increase compared with 2023 is almost 18%, when the journo-victims were counted to 140 (followed by 116 casualties in 2022, 79 in 2021, 92 in 2020 and 75 in 2019), said the PEC. Almost three quarters of the journalists killed this year were the victims of circumstances in conflict zones (120 out of 165). At this stage of the investigations, it is not possible to determine the number of deliberate murders as opposed to accidental deaths (victims of gunfire, bombings). Many other journalists were injured, particularly in Lebanon. The PEC condemns these crimes, committed in violation of international law and national legislation. Independent investigations are essential to clarify the circumstances and prosecute those responsible in order to combat impunity. ‘The situation is particularly dramatic in the Gaza Strip because of the continuing Israeli strikes’, said PEC President Blaise Lempen. ‘The targeted or accidental elimination of Palestinian journalists on the ground, the destruction of media facilities, the refusal to allow foreign journalists into the Gaza Strip and the pressure on the Israeli media demonstrate the current Israeli government's systematic determination to prevent any information on the fate of the Palestinian population’, he added. Since January 1, the conflict in the Middle East has claimed the lives of 82 journalists: at least 74 in the Gaza Strip, 6 in Lebanon and 2 in Syria. In total, the hostilities in Gaza since 7 October 2023 have killed at least 155 media workers, an unprecedented toll for a conflict in such a short space of time. In 2024, the war in Ukraine resulted in the deaths of 19 Ukrainian journalists (most of whom had joined the army) plus one foreigner (Ryan Evans of Reuters in Kramatorsk). Four Russian journalists were victims of the conflict, three in Ukrainian territories occupied by Russia and one in Kursk. To this must be added the death in custody in Russia on 10 October of Ukrainian journalist Victoria Rochtchina, making a total of 25 victims. Outside the Middle East and Ukraine, Pakistan had the highest number of journalists killed, 12 since January, a clear deterioration. Russia has 7 journalists killed (including the 3 in the Russian-occupied territories of Ukraine). In Bangladesh, unrest in July left 7 journalists dead. The situation remains very dangerous in Mexico, where 7 journalists were killed. Hostilities in Sudan caused the death of 5 journalists. In Colombia, 4 media workers were killed, 4 in India, 3 in Iraq and 3 in Myanmar (Burma). Two scribes were killed in Somalia and two in the Democratic Republic of Congo (DRC). Cambodia, Chad, Ecuador, Honduras, Indonesia, and the Philippines, followed with one fatality in each country. The death toll of 165 is equivalent to 3 victims a week. In ten years, the PEC has counted 1,172 victims, an average of 2.25 per week. Over the last five years, the most dangerous countries have been Gaza/West Bank (159), Ukraine (59), Mexico (55), Pakistan (36) and India (32). By continent in 2024, the Middle East had the highest number of victims (85: Gaza, Lebanon, Syria and Iraq), ahead of Asia (30). Europe follows (28: Ukraine and Russia), ahead of Latin America (13) and Africa (9). In addition to the Middle East and Europe, there has been a deterioration in Asia from one year to the next (30 deaths compared with 12). On the positive side, there were fewer victims in Latin America this year than last (13 compared with 20). PEC’s south & southeast Asian representative revealed that Pakistan witnessed the highest number of journo-murders (12 killed since 1 January) in this region, followed by Bangladesh (7), India (4), Myanmar (3), Cambodia, Indonesia and the Philippines (1 each). In the previous year, both Pakistan and India lost 3 journalists each to assailants, followed by Afghanistan, Bangladesh and the Philippines (2 each). Similarly, in 2022, Pakistan witnessed the murder of 6 media workers, followed by the Philippines (5), India (4), Bangladesh (3), Myanmar (2) and Vietnam (1). ------ Nava Thakuria is an official representative of PEC in South & Southeast Asia URL: https://www.newageislam.com/current-affairs/press-emblem-campaign-165-journalists-lost-lives/d/134053 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

Curtain Came Down for The Second Pragjyotishpur Literature Festival 2024

By Nava Thakuria, New Age Islam 18 December 2024 Curtain came down for the second Pragjyotishpur Literature Festival 2024 on Sunday evening at Srimanta Sankaradeva Kalakshetra premises of Guwahati in northeast India. The closing ceremony also witnessed the presentation of Pragjyotishpur LitFest literature awards to veteran Nepali writer Bidyapati Dahal and Suprakash Bhuyan (promising writer’s category) in gracious presence of learned academician Dr Amarjyoti Choudhury with many others. Dahal, a Sanskrit scholar who has immensely contributed to Nepali and Hindi literature, expressed his gratitude to the organizing committee for the honour and commented that it has given him the motivation to create more literary works in the coming days. On the other hand, Bhuyan who is a thought-provoking story writer regularly contributing for prominent Assamese literary magazines like Prakash, Gariyoshi, Prantik, Satsori, etc stated that the award has made him more responsible to his literary activities. Dr Choudhury observed that the Litfest, organized in the quest for roots, would open doors to new ideas, which became necessary for the younger generation. He mentioned that Bharat Ratna Dr Bhupen Hazarika always maintained a sense of national responsibility, harmony, and universal philosophy in his creations. Himself an actor and writer, Dr Choudhury lauded the initiative to organize a series of discussions on heritage, tradition, self-awareness & pride during the event. The festival (13, 14 and 15 December 2024), organised for the second time by Sankardev Education and Research Foundation (SERF) with the theme ‘In Search of Roots’, witnessed several distinguished personalities like Dr Smriti Kumar Sinha, vice-chancellor of Pragjyotishpur University, award-winning Assamese author Anuradha Sharma Pujari, Soumyadeep Dutta, executive president of Pragjyotishpur LitFest, eminent social worker Basistha Bujarbaruah, writer Nayan J Bhattacharya, organising committee secretary Bikram Kalita, etc on the closing function. It began with a Borgeet recital by vocalist Sarat Raag, was anchored by Dr Hirakjyoti Sharma, where the vote of thanks was offered by Pragjyotishpur University Registrar Dr Yogesh Kakoti. The last day also witnessed five intriguing sessions where Prof Gajendra Adhikari (centre-head at North Eastern Studies of Mohapurush Srimanta Sankardev University), Dr Prashanta Chakrabarty from Cotton University and Dr Jogendra Nath Sharma (retired Dibrugarh University professor) on ‘Swabodh & Swabhimaan: From the time of Pragjyotishpur to present-day Assam’. Four young cultural researchers from Tripura, Manipur and Arunachal Pradesh graced another session titled ‘Exploring Regional Literature & Culture: The Voice of North-East India’. Moderated by Dr Pari Hiloidari from Handique Girls' College, the session was enlightened by Dr Bompy Riba (Rajiv Gandhi Regional University), Gankhu Sumnayan (Wangsa Government College), Dilip Mayengbam and Ashok Dev with their provocative views. Kavya Kaveri (multilingual poetry session) was enriched by moderator Ratneshwar Basumatary (Bodo poet), Dr Deven Chapkata (Nepali), Ravi Shankar Ravi (Hindi), Welsing Hanse (Karbi), Mridul Halai and Abhijit Gogoi (Assamese). Two parallel workshops attracted a good number of young participants where writer Atanu Bhattacharya conducted the session ‘Creative Writing: The Art of Storytelling’ and environmentalist author Soumyadeep Dutta conducted the session on ‘Preserving Assam's Natural Heritage’. On the other hand, the second day unfolded four interesting panel discussions exploring socio-cultural and political developments of the far eastern part of Bharat. The discussions witnessed vibrant intellectual exchanges delving into heritage, culture, cinema and journalism in the region. Experts from various fields shared their perspectives, contributing to a deeper understanding of the local culture and society. The first session tiled ‘Heritage and Cultural Identity: The Role of Technology’, explored the possibilities of preservation for the cultural heritage through technological advancements. Moderated by Dr Rakhee Kalita Maral from Cotton University, the session was addressed by Dr Dhruvajyoti Bora, vice-chancellor of Srimanta Sankaradeva Health Science University, where he highlighted the importance of regional languages in maintaining cultural authenticity. Dr Bhaskarjyoti Sharma from Anundoram Borooah Institute of Language, Art & Culture, discussed how traditions shape identity and stressed the role of technology in conserving these legacies. Similarly, Dr Arup Nath from Tezpur Central University stated that some traditions are tangible and visible to us. These are markers of history, but there are also intangible traditions that we can only feel, for instance the melodies of Bhupen-da's songs, he added. Participating in the discussion titled ‘Role of Brahmaputra in Assam’s Diverse Society’ Er Pradeep Bhuyan cautioned about ecological and cultural threats posed by a number of hydroelectric dams on Brahmaputra in the upper riparian places. Prashanta Boro from Bodo Sahitya Sabha spoke about the mighty river’s historical significance from ancient Pragjyotishpur to modern era Assam, where the session was moderated by Padma Shri awardee author Arup Kumar Dutta. On the ‘Changing Media Landscape: Credibility and Reliability', which was moderated by Prasanta Jyoti Baruah of the Assam Tribune, focused on the evolving characteristics of journalism in the region. Senior journalist Rupam Barua discussed the challenges ahead of mainstream media persons while maintaining factual accuracy amidst the aggression of social media. Participating as a panelist, I emphasized on truth-driven reporting while highlighting the adverse impacts of unchecked misinformation speared by many media outlets. The last panel on ‘Beyond Entertainment: The Role of Cinema in Shaping Societal Narratives’, which was moderated by film critic Aparajita Pujari, examined cinema’s transformative potential in shaping societal norms and perceptions. Atul Gangwar, a veteran filmmaker, spoke about cinema’s power to address misconceptions and foster positive social changes. Popular Assamese actor Kapil Bora highlighted the importance of conveying meaningful messages through film-works. Accomplished speaker Dabang Tayeng and academic Samrat Bora highlighted how the cinema can introduce new ideas to influence social progress. The unique literary confluence of author-translators, art-connoisseurs, critics, budding writers, commentators on economics & history and young people was inaugurated by Dr Malini Goswami, former vice-chancellor of Assam Women's University, in the gracious presence of renowned economist & Swaminathan Gurumurthy, Supreme Court advocate & prominent author- columnist J Sai Deepak, Jawaharlal Nehru University professor & author Anand Ranganathan, SERF chairman Lieutenant General (retired) Rana Pratap Kalita, festival organising committee chief Taren Boro with many others. The function began with a Borgeet performed y classical musician Vidyasagar and wrapped up by cultural programs including modern song performed by Ananya Goswami, a mime act presented by young artistes under the direction of Dr Kuldeep Patgiri and a folk song played by Hirakjyoti Sarma. URL: https://www.newageislam.com/current-affairs/curtain-second-pragjyotishpur-literature-festival/d/134057 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