Today's Sanatan Dharm Is Refurbished Hinduism

By Sumit Paul, New Age Islam 17 January 2025 "The recent suggestion of Swami Satchitanand supported by Pinarayi Vijyan also argues that a bare torso may be medically bad as it may transmit diseases. There are many practices which need to change with time. One recalls that women did not have the right to cover their breasts. There was a breast tax if women covered the top. It was Tipu Sultan, when he annexed Kerala, when he abolished breast tax and women gained their dignity as they were permitted to cover their breasts." Mr Ram Puniyani must be complimented on his brilliant write up, "Is Narayan Guru part of Sanatan Dharma." The aforementioned passage has been excerpted from the said article. Hinduism was, and is still, riddled with obnoxious superstitions. Today's 'Sanatanis' who leave no stone unturned to condemn Tipu Sultan, Mughals, Muslim rulers and all the Muslims must know that Akbar was against the practice of Sati. According to Annemarie Schimmel, the Mughal Emperor Akbar I (r. 1556–1605) was averse to the practice of Sati; however, he expressed his admiration for "widows who wished to be cremated with their deceased husbands". He was averse to abuse, and in 1582, Akbar issued a decree to prevent any use of compulsion in sati. Aurangzeb issued an order in 1663 to ban the practice of sati in all lands under Mughal control. Tipu Sultan may have been a despot who persecuted Hindus and Brahmins. But unlike in the North, this only lasted about 30-40 years. And even during that time, there are contrasting examples of Tipu funding the renovation of the Sringeri “Matha” (the oldest in Karnataka, said to have been commissioned by Adi Shankara himself) after it was attacked by the Marathas. Under Hyder Ali & Tipu Sultan, Mysore was at its greatest territorial extent, the father-son duo modernised the Mysore army by incorporating new techniques of Artillery Warfare! They abolished feudalism and casteism and streamlined governance by employing governors. After the death of Tipu, the Wadiyar dynasty was restored to power but at what cost? Mysore became a princely state under the British! It is a shame to see how much hate towards Muslims has been infiltrated and inculcated in the minds of people post-2014 that even history is not spared! Coming back to the obscurantism in Hinduism, there's no denying the fact that blatant discrimination and the reprehensible social hierarchy called casteism in Hinduism made many marginalised Hindus embrace Islam and Christianity in the past. Buddhism and Jainism would never have emerged but for the discrimination in the Hindu faith. Both were openly reactionary faiths. Casteism is still integral to Hinduism. Today's Sanatan Dharm is refurbished Hinduism. It's like old wine in a new bottle. Sanatanis know that Hinduism is rife with superstitions, shibboleths and shenanigans. All these age-old religious practices are now analysed and explained anew to justify them by the likes of the 'spiritual thugs,' viz, Jaggi and Ravi Shankar. Nothing has changed. Sanatan Dharm is a 'sophisticated' perpetuation of an unsophisticated Hinduism of yore. To quote Pakistani Urdu poet Anis Nagi (1939-2010): Go Shakl Badal Gayee, Khameer Na Gaya/ Jo Jaisa Tha, Aaj Bhi Vaisa Hi Raha (Though the appearance has changed, the essence has remained the same/ What existed before hasn't undergone any change since then). ---- 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/current-affairs/sanatan-dharm-refurbished-hinduism/d/134360 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

Muhammad Baba Of Maharashtra, Spiritual Guide Of Maloji, Shivaji Maharaj’s Grandfather: A Saint Of Unity And Harmony

By Sahil Razvi, New Age Islam 17 January 2025 The Dargah of Muhammad Baba in Shrigonda, Maharashtra, symbolizes religious harmony, blending Hindu and Islamic traditions. Known for his teachings of unity and compassion, Muhammad Baba’s shrine attracts devotees from diverse backgrounds, inspiring spiritual inclusivity despite challenges from religious factions. Main Points: 1. The Dargah blends Hindu and Islamic traditions, reflected in its inclusive rituals and architecture. 2. Muhammad Baba was the spiritual guide of Maloji, Shivaji Maharaj’s grandfather. 3. Stories highlight Baba’s compassion and miraculous powers, emphasizing unity and social reform. 4. The urs attracts Hindu and Muslim devotees, promoting harmony with rituals like the sandal procession. 5. Religious factions attempt to Hinduize or Islamize the shrine, but caretakers uphold its inclusive legacy. ------ Sheikh Muhammad (1560–1650), also known as Shekh Mahammad (Mohammad), Sayyad Shaikh Mahammad Qadiri, Shaikh Muhammad Shrigondekar (lit. Sheikh Muhammad of Shrigonde), and Sheikh (Shekh) Mahammad-baba, was a Muslim saint-poet who is venerated by Hindus. ----- The Dargah of Muhammad Baba in Shrigonda, Ahmednagar district, is a living testament to India’s rich tradition of religious harmony and syncretism. Blending Hindu and Islamic traditions seamlessly, this revered shrine attracts devotees from diverse backgrounds. Muhammad Baba, a Sufi saint known for his teachings of compassion and equality, left behind a legacy that transcends religious and cultural boundaries. With its intriguing history, spiritual significance, and connection to historical figures like Maloji, the grandfather of Shivaji Maharaj, the Dargah remains a centre of devotion and unity. A Shrine with a Syncretic Tradition Located in Makrandh Peth, Shrigonda town in Ahmednagar district, the Dargah reflects the inclusive spirit of its founder. The entrance signboard, reading “Sheikh Muhammad Maharaj Mandir,” highlights the harmony between Hindu and Islamic traditions. Surrounding the shrine are residential quarters of the Mujawars (caretakers), who have upheld its traditions for generations. Historical accounts state that Maloji, Shivaji Maharaj’s grandfather, gifted the Dargah land to Muhammad Baba along with 12 Bighas of cultivable land for its upkeep. The main structure of the shrine is a dome-shaped Dargah that houses the graves of Muhammad Baba, his spiritual mentor Hazrat Chand Saheb, and his wife. A brass Paduka (a footprint replica commonly found in Hindu temples) adds to the shrine’s unique syncretism. Outside the Dargah is a step commemorating Moduba, a disciple of Baba, which is smeared with vermillion and revered by visitors. A local legend recounts that Moduba, who was attacked by robbers, had his limbs severed but was miraculously healed and brought back to life by Muhammad Baba. The Sacred Well Near the Dargah stands a sacred well, dug by Muhammad Baba, whose water is believed to possess healing powers. Local stories say that during a severe drought, water from the well was transported in trucks to other areas, yet its level remained unchanged. Early Life of Muhammad Baba Muhammad Baba hailed from Pundi Vahira village in Beed district. His father, Raj Muhammad, was a follower of the Sufi saint Muhammad Ghouse and served as a fort in-charge under the Nizamshahi rule. From a young age, Muhammad Baba displayed signs of compassion and piety. One notable incident involves his refusal to sacrifice a goat, instead cutting his own finger and setting the goat free. He later became a disciple of Hazrat Chand Baba, a Qadriya Sufi saint based in Daulatabad. After years of spiritual training in Khuldabad, Muhammad Baba moved to Shrigonda, then a forested region, to spread his teachings. Teachings and Syncretic Legacy Muhammad Baba’s life was dedicated to promoting equality, unity, and religious harmony. He composed works in Marathi, Hindi, and Persian, including the book Yog Sangram in Marathi. His writings, comprising Rupaks (couplets) and Bharuds (religious songs), conveyed messages of social reform and religious tolerance. He also strongly opposed exploitative practices like the Devadasi system, prevalent in the temples of deities like Khandoba. Legends of Miracles Several legends attest to Muhammad Baba’s spiritual prowess: He saved a drowning friend while playing chess by miraculously extending his hand under the board. During a fire at Bhakti saint Tukaram Maharaj’s tent, Baba extinguished the flames from afar, and Tukaram later acknowledged the miracle. When Emperor Aurangzeb attempted to test Baba with disguised meat, the food turned into flowers and transformed into a living cow, demonstrating Baba’s spiritual strength. Baba carried 40 mounds of weight over 400 acres to fulfil a challenge by Aurangzeb, compelling the emperor to honour his promise of land. Rituals and Management The Dargah’s management is overseen by hereditary Mujawirs who follow a unique blend of Hindu and Islamic traditions. They abstain from consuming beef and celebrate festivals of both religions. In 1953, a trust was established to formalize the shrine’s administration. The annual Urs, marking Baba’s Zinda Samadhi (voluntary burial), is celebrated for three days during the Hindu month of Falgun. The festivities include a sandal procession led by a Hindu Patel of the village, symbolizing communal unity. Devotees offer coconuts, sweets, and other items, while non-vegetarian offerings are strictly prohibited. Hindus also bring their first harvest to the shrine as a gesture of reverence, and newlywed couples seek blessings for a harmonious life. Challenges to Syncretism Despite its deep-rooted tradition of inclusivity, the Dargah faces pressures from both Hindu and Islamic factions. Certain Hindu groups have tried to Hinduize the shrine, disrupting the urs and demanding control over funds. Meanwhile, the Tablighi Jamaat has attempted to assert Islamic orthodoxy by introducing practices like microphones for azan. The absence of Hindu representatives in the trust committee has fuelled tensions, but the Mujawirs remain steadfast in preserving the shrine’s legacy of harmony and unity. Conclusion The Dargah of Muhammad Baba stands as a beacon of hope, reminding us of India’s pluralistic heritage. Its unique blend of traditions and teachings continues to inspire devotion and harmony among people of different faiths. Muhammad Baba’s life and legacy remain a guiding light in fostering unity in diversity. References: Hindu-Muslim Syncretic Shrines and Communities - Page 48 by J.J Roy Burman Syncretic Shrines and Pilgrimages Dynamics of Indian Nationalism By Karan Singh ----- 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/muhammad-baba-spiritual-shivaji-saint-unity-harmony/d/134359 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

Proclaiming and Defending Islam: Upholding the True Teachings

By Ghulam Ghaus Siddiqi, New Age Islam 16 January 2025 Navigating the Distinction between Proclaiming and Defending Islam: Clarifying Misconceptions and Upholding the Faith's True Teachings ---- After reading the comments of Mr. Rasheed under my recent article, titled “Misuse of Quran's verse 9:111 in the New Orleans Terror Attack: Uncovering the Motivations behind Shamsud-Din Jabbar's Violent Act”, it became clear that there are misunderstandings regarding the concepts of "proclaiming" and "defending" Islam. These terms are simple but important, and I feel it necessary to clarify them, not only for Mr. Rasheed but also for others who might have similar misconceptions. First and foremost, Mr. Rasheed needs to understand that quoting or sharing someone else’s statement does not necessarily imply endorsement of that statement. This is an important distinction to make. In my article, I quoted a statement made by U.S. President Joe Biden regarding the New Orleans Terror Attack. My intention was not to express agreement with his views, but rather to address the potential confusion that his statement might create in the minds of the general public. I focused objectively on the broader issue of the misuse and misinterpretation of Quranic verses. Mr. Rasheed suggested that there is an agenda to defame Islam or divert attention from the grave injustices and violence faced by Gaza civilians. While I do acknowledge the existence of a significant agenda behind the misuse of Islam, which no one can deny, my article was written to correct the misinformation spread through media reports. In a world marked by diversity, freedom of expression, and the right to practice religion, every individual has the right to proclaim and defend their beliefs. For Muslims, proclaiming Islam means publicly declaring their faith in its foundational principles, while defending Islam goes beyond mere proclamation, striving to clarify, explain, and stand firm in the face of opposition, injustice and misrepresentation. Proclaiming Islam: A Right, Not a Crime To proclaim Islam means to openly declare one's identity as a Muslim, accepting and believing in the core tenets of the faith, which include belief in Allah, His angels, His books, His messengers, the Day of Judgment, and the divine decree (both good and bad). This declaration of faith is simple and clear-cut: "There is no god but Allah, and Muhammad is His messenger." It is the basis of what it means to be a Muslim. In the United States and elsewhere, proclaiming Islam is not only legal but also a fundamental human right, as enshrined in the universal principles of religious freedom. Just as individuals are free to openly practice Christianity, Judaism, or any other religion, Muslims too have the right to declare their faith without fear of persecution. This right is crucial to the functioning of a democratic society, and Muslims, like followers of all faiths, are able to practice their religion openly without fear of backlash or legal ramifications. However, when a person hides their true identity or publicly denies their faith, they are considered to be engaging in hypocrisy. In Islamic terminology, hypocrisy (or “Nifaq”) refers to the act of pretending to have faith or outwardly showing Islam while secretly disbelieving or acting in contradiction to its teachings. Islam abhors hypocrisy (or "nifaq") in clear terms, as it is seen as a betrayal of one's beliefs. This highlights the importance of openly proclaiming one's faith and remaining true to one's principles, even when faced with challenges or societal pressure. Defending Islam: A Duty to Uphold the Truth While proclaiming Islam is a declaration of faith, defending Islam means to actively protect and preserve the true teachings of the religion, especially in the face of misrepresentation and false accusations. Over the years, many individuals and groups—both Muslim and non-Muslim—have sought to distort the teachings of Islam for their own gain, often using violence and manipulation to further their agendas. Islam has been misused by certain individuals or groups in a misguided effort to achieve political, social, or economic goals, often at the expense of innocent civilians. These extremists may use Islam as a cover to justify violence, persecution, and oppression, all in the name of gaining power and wealth. Such actions are in direct contradiction to the peaceful and just teachings of Islam. It is therefore the duty of every Muslim to defend the true teachings of Islam. This defence involves correcting the misinterpretations of the religion, removing misunderstandings, and clarifying misconceptions that have been spread about Islam, often through the media or by those who have wilfully distorted the message. When false ideas are propagated, whether intentionally or out of ignorance, it creates confusion and division among the general public. In these times, it becomes essential for Muslims to engage in dialogue, answer questions, and share the true message of Islam, to prevent the spread of falsehood and concocted history, and to promote peace and understanding. If we fail to address these misconceptions, the consequences may be dire. The divide between people can deepen, and enemies of peace and unity may exploit the situation, furthering their own interests and causing harm to innocent people. The Importance of Unity and Truth The beauty of Islam lies in its simplicity and its message of peace, justice, and respect for all human beings. Yet, like all religions, it is subject to misinterpretation and misuse by those with ulterior motives. As Muslims, we have a responsibility to ensure that the world sees Islam for what it truly is—a religion that promotes peace, justice, and compassion. We must work to dispel the myths surrounding Islam, offering clarity and guidance to those who are curious or misinformed. When a Muslim engages in criminal acts such as family violence, sectarian violence, or actions driven by extremist ideologies—especially those who falsely claim to follow a puritanical version of Islam while attacking the sacred shrines and graves of the Awliyā of Allah—it not only tarnishes the reputation of the individual but also casts a shadow over the entire Muslim community and the faith itself. These acts, which are often motivated by ignorance, misinterpretation, or a deliberate agenda to sow discord, stand in stark contrast to the teachings of Islam that emphasize peace, compassion, and respect for all. Such behaviour provides ammunition to those who seek to misrepresent Islam as a religion of violence and intolerance, perpetuating harmful stereotypes and deepening misunderstandings about the faith. For Muslims like me, it becomes not just a choice but a moral obligation to stand against these distortions. It is essential to actively counter these misdeeds by showcasing the true essence of Islam, which is rooted in love, mercy, and harmony. By promoting the principles of justice, respect for humanity, and reverence for the righteous figures like the Awliya of Allah, we can work to repair the damage caused by these extremists. Moreover, defending the true image of Islam involves educating others—both within and outside the Muslim community—about its values and teachings, while firmly denouncing those who exploit religion for divisive and destructive purposes. In doing so, we fulfil our responsibility as Muslims to preserve the integrity and beauty of our faith and to demonstrate its relevance as a source of peace and guidance for all of humanity. Moreover, it is not only the duty of scholars or religious leaders to defend Islam; it is the responsibility of every Muslim to stand up for the truth. Whether through discussion, education, or simply living according to the principles of Islam, every individual Muslim can play a role in defending their faith and correcting misconceptions. Conclusion Proclaiming Islam is not just a declaration of identity; it is a manifestation of one's belief in the oneness of Allah and the teachings of His Prophet Muhammad (peace be upon him). It is a right that must be protected and exercised freely in every part of the world. On the other hand, defending Islam goes beyond proclamation. It involves standing firm in the face of distortion, misinterpretation, and misinformation. By defending the true teachings of Islam, we ensure that the message of peace, justice, and mercy reaches those who are in need of understanding, and we prevent the exploitation of our faith for nefarious purposes. In these challenging times, it is essential for Muslims to proclaim their faith with sincerity and defend it with wisdom, patience, and knowledge. Through these efforts, we can foster understanding, bridge divides, and work towards a world where the true teachings of Islam are understood and respected by all. ----- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. Throughout his career, he has emerged as a prominent figure in the realm of Islamic scholarship, consistently contributing valuable insights and analysis on a wide range of crucial topics. Through his regular writings, he has delved into multifaceted subjects, including but not limited to deradicalisation strategies, the promotion of moderation within Islamic teachings, counter-terrorism efforts, and the vital mission of combating Islamophobia. Moreover, he extensively addresses the urgent need to challenge radical ideologies through well-reasoned arguments and scholarly discourse. Beyond these critical issues, his work also encompasses in-depth discussions on human rights principles, the significance of safeguarding religious rights, and the profound exploration of Islamic mysticism. URL: https://www.newageislam.com/islam-terrorism-jihad/proclaiming-defending-islam-true-teachings/d/134348 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

Is Narayan Guru Part of Sanatan Dharma?

By Ram Puniyani for New Age Islam 16 January 2025 Recently (31st December 2024) while inaugurating the Conference as a part of Sivagiri pilgrimage, Pinarayi Vijayan supported the proposal of Swami Satchitanand’s to stop the practice of removing shirts, to keep the torso bare while entering temples. It is believed that this practice came into being to identify those wearing sacred thread, upper caste which alone were privileged to wear it. Some people doubt it, but it is unlikely that there was any other reason for keeping one’s torso uncovered. The one’s not having sacred thread was to be prohibited from entering the temple. Vijayan also said that there are efforts to propagate that Guru was part of Sanatan tradition. He was far away from it as Guru propagated, ‘one caste, one religion, one God’. This equality irrespective of caste and religion is far away from the core of Sanatan Dharma. Sree Narayan Guru ----- Vijayan also pointed out that Guru’s life and work is very relevant today as violence is being orchestrated by instigating religious sentiments. Guru was not merely a religious leader, he was a great humanist. His critics are also criticizing Vijayan that during his tenure as Chief Minister Hindus are being troubled. They give the example of Sabrimala where the ruling party decided to support the Supreme Court ruling of entry of even menstrual age women to the sacred temple. BJP spokespersons are up against Vijayan for insulting Sanatan Dharma in this instance also. The debate around Sanatan seems to have come to the fore for the second time. First it came up when Dayanidhi Stalin spoke against Sanatan. BJP-RSS is stating that Santan can’t just be reduced to caste and Chaturvarnya. Incidentally in 2022, Kerala had submitted a float for republic day parade. It displayed Narayan Guru. The jury from the Defense ministry stated that the Kerala float should display Shankarachaya from Kaladi rather than Guru. This was a major reason for rejecting the float. As such Sanantan stands for eternal and has been used for Buddhism, Jainism and Hinduism. Hindu is a religion, which has no single prophet or no single holy book. Word Hindu does not find mention in its holy scriptures. It has two major streams, Brahmanism and Shramanism. Brahmanism is based on graded inequality and patriarchal values. Ambedkar renounced this Hinduism as he felt that Hinduism is dominated by Brahmanical values. The Shramanic traditions include Nath, Ajivikas, Tantra, Bhakti traditions which are away from the values of inequality. Today in popular parlance Sanatan Dharma and Hindu dharma are interchangeable. Some of the ideologues claim that Hinduism is not a religion but a way of life based on Dharma. As per them Dharma is not the same as religion. As such Sanatan Dharma stands for primarily Varna system, caste inequality and sticking to these traditions. Dharma is best understood as religiously ordained duties. What is being opposed by social reformers is rejection of a religion which is based on inequality. If we take the example of Ambedkar himself, he regarded Buddha, Kabir and Jotirao Phule as his Gurus. What matters to him is rejection of inequality of caste and gender. In medieval India the saints Kabir, Tukaram, Namdeo, Narsi Mehta and their likes harped on opposition to the caste system and some of them had to face attacks from upper caste rulers. As such Narayan Guru comes in as a great social reformer against the caste system and transcends religious divides. No wonder the present ruling Government, guided by Brahminical Hinduism, can't accept the float from Kerala which shows Narayan Guru. Narayan Guru was a deeply humane person. During the course of his growing up he went into a deeper engagement with spiritualism and the practice of Yoga. During the course of his philosophical journey in 1888, he visited Aruvippuram where he went in meditation. It is during his stay there, that he took a rock from the river, consecrated it and called it as an idol of Shiva. This place since then has been known as Aruvippuram Shiva Temple. This act later came to be known as Aruvipuram Pratishta. It created a lot of social commotion and opposition especially from amongst the upper caste Brahmins. They did not accept Guru's right to consecrate the idol. He replied to them "This is not a Brahmin Shiva but an Ezhava Shiva". This quote of his later became very famous and has been used against casteism. To fight against casteism he committed his life. His steps were a big practical means in challenging the deep set caste system. The revolutionary understanding of Guru was ‘one caste, one religion, one God’. He goes much beyond the caste and religious divides to proclaim, single humanity. Later on he went on to open the school, which was open even to low castes, quite on the line of what Joti rao Phule did in Maharashtra. Like the principles of Ambedkar’s Kalaram Temple movement he went on to built temples which were open to all the castes. The recent suggestion of Swami Satchitanand supported by Pinarayi Vijyan also argues that a bare torso may be medically bad as it may transmit diseases. There are many practices which need to change with time. One recalls that women did not have the right to cover their breasts. There was a breast tax if women covered the top. It was Tipu Sultan, when he annexed Kerala, when he abolished breast tax and women gained their dignity as they were permitted to cover their breasts. Temples are a part of our community life. Such changes in dress code have to accompany the changes in social patterns. The opposition to this is like putting the clock back. The politics in the name of religion at most of the places is against the social changes and change in political values. Kerala also shows many contrasts in diverse fields. It was here that on one hand the Acharya from Kaladi Shankar countered the Buddhists in debate. The Buddhists argued on materialist ground to focus on the issues of this world, while roughly speaking Shankar tried to argue the World is an illusion supporting the idealist philosophy. At present times in India, Kerala included, we need to follow the path of Saints like Narayan Guru and Kabir, whose humane values gave a direction of amity to the society. The conservative ‘status quo’ in most matters retards social progress. URL: https://www.newageislam.com/current-affairs/narayan-guru-sanatan-dharma/d/134347 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

Love Lends Profundity To One's Character

By Sumit Paul, New Age Islam 16 January 2025 "I have decided to stick with love. Hate is too great a burden to bear." Dr Martin Luther King Jr January 15 was Dr Martin Luther King Jr's 96th Birth Anniversary. ----- Martin Luther King's quote, "I have decided to stick with love. Hate is too great a burden to bear," encapsulates his unwavering commitment to nonviolence and justice. In the face of intense adversity and persecution, King recognizes that responding with hate would only perpetuate a cycle of suffering. He firmly believes that love, empathy, and understanding are the true catalysts for social change and equality. Choosing love over hate is not an easy path, but King emphasizes that hate causes immense harm to both individuals and society as a whole. By refusing to let hatred consume him, King demonstrates immense courage and resilience in his quest for a more just and inclusive world. His profound words continue to inspire generations and remind us of the transformative power of love. Choosing love over hate is a personal decision. It means more than just being nice to someone you don’t like. Or holding your tongue when somebody is being rude to you. To choose love means letting go of all the hatred, angst, and resentment in your heart. It’s about emptying yourself of all the negative emotions that are dragging you to that inescapable abyss of hatred. A heart filled with rage won’t have any room for love. But if we empty ourselves of all those negative emotions, we’re making more room for love to take root and grow. And when we’re filled with love, we won’t have any time to hate. Kabir said the same thing, "Jo Toko Kaanta Buey, Tohe Buey Tu Phool/ Tohe Phool Ko Phool Hai Vaako Hai Tirsool " (Those who sow thorns for you, you sow flowers/ They'll remain flowers to you, but will become spears to them). A Finnish proverb succinctly states: Be nice to those and love who try to provoke you to hate. Naushad Ali (he also wrote poetry in addition to giving music) penned, "Andekha Kar, Muhabbat Luta-Ta Chal/ Sheva Hai Kuchh Logon Ka Bas Nafrat Failana" (Ignore and spread love regardless of those whose nature is to disseminate hatred; Sheva : Tendency, proclivity, habit). Inferior humans hate, provoke, use sarcastic and intemperate language but the sane and sensible people return the sarcasm and a volley of cuss words with a smile and love. This eventually makes the hater realize his folly and meanness. Remember, to love is to be mature. Love lends profundity to one's character. M K Gandhi, Dr King, Dr Mandela and Bishop Tutu preferred to choose love over hatred and provocation and they succeeded. Lesser mortals must learn from these greats and instead of wasting time over hatred, rancour and pettiness, they should imbibe and assimilate the universal spirit of love. Though this could be easier said than done in these violent and volatile times, there's no gainsaying the fact that eventually love has the last laugh. ---- 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/love-lends-profundity-character/d/134346 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

Proclaiming and Defending Islam: Upholding the True Teachings

By Ghulam Ghaus Siddiqi, New Age Islam 16 January 2025 Navigating the Distinction between Proclaiming and Defending Islam: Clarifying Misconceptions and Upholding the Faith's True Teachings ---- After reading the comments of Mr. Rasheed under my recent article, titled “Misuse of Quran's verse 9:111 in the New Orleans Terror Attack: Uncovering the Motivations behind Shamsud-Din Jabbar's Violent Act”, it became clear that there are misunderstandings regarding the concepts of "proclaiming" and "defending" Islam. These terms are simple but important, and I feel it necessary to clarify them, not only for Mr. Rasheed but also for others who might have similar misconceptions. First and foremost, Mr. Rasheed needs to understand that quoting or sharing someone else’s statement does not necessarily imply endorsement of that statement. This is an important distinction to make. In my article, I quoted a statement made by U.S. President Joe Biden regarding the New Orleans Terror Attack. My intention was not to express agreement with his views, but rather to address the potential confusion that his statement might create in the minds of the general public. I focused objectively on the broader issue of the misuse and misinterpretation of Quranic verses. Mr. Rasheed suggested that there is an agenda to defame Islam or divert attention from the grave injustices and violence faced by Gaza civilians. While I do acknowledge the existence of a significant agenda behind the misuse of Islam, which no one can deny, my article was written to correct the misinformation spread through media reports. In a world marked by diversity, freedom of expression, and the right to practice religion, every individual has the right to proclaim and defend their beliefs. For Muslims, proclaiming Islam means publicly declaring their faith in its foundational principles, while defending Islam goes beyond mere proclamation, striving to clarify, explain, and stand firm in the face of opposition, injustice and misrepresentation. Proclaiming Islam: A Right, Not a Crime To proclaim Islam means to openly declare one's identity as a Muslim, accepting and believing in the core tenets of the faith, which include belief in Allah, His angels, His books, His messengers, the Day of Judgment, and the divine decree (both good and bad). This declaration of faith is simple and clear-cut: "There is no god but Allah, and Muhammad is His messenger." It is the basis of what it means to be a Muslim. In the United States and elsewhere, proclaiming Islam is not only legal but also a fundamental human right, as enshrined in the universal principles of religious freedom. Just as individuals are free to openly practice Christianity, Judaism, or any other religion, Muslims too have the right to declare their faith without fear of persecution. This right is crucial to the functioning of a democratic society, and Muslims, like followers of all faiths, are able to practice their religion openly without fear of backlash or legal ramifications. However, when a person hides their true identity or publicly denies their faith, they are considered to be engaging in hypocrisy. In Islamic terminology, hypocrisy (or “Nifaq”) refers to the act of pretending to have faith or outwardly showing Islam while secretly disbelieving or acting in contradiction to its teachings. Islam abhors hypocrisy (or "nifaq") in clear terms, as it is seen as a betrayal of one's beliefs. This highlights the importance of openly proclaiming one's faith and remaining true to one's principles, even when faced with challenges or societal pressure. Defending Islam: A Duty to Uphold the Truth While proclaiming Islam is a declaration of faith, defending Islam means to actively protect and preserve the true teachings of the religion, especially in the face of misrepresentation and false accusations. Over the years, many individuals and groups—both Muslim and non-Muslim—have sought to distort the teachings of Islam for their own gain, often using violence and manipulation to further their agendas. Islam has been misused by certain individuals or groups in a misguided effort to achieve political, social, or economic goals, often at the expense of innocent civilians. These extremists may use Islam as a cover to justify violence, persecution, and oppression, all in the name of gaining power and wealth. Such actions are in direct contradiction to the peaceful and just teachings of Islam. It is therefore the duty of every Muslim to defend the true teachings of Islam. This defence involves correcting the misinterpretations of the religion, removing misunderstandings, and clarifying misconceptions that have been spread about Islam, often through the media or by those who have wilfully distorted the message. When false ideas are propagated, whether intentionally or out of ignorance, it creates confusion and division among the general public. In these times, it becomes essential for Muslims to engage in dialogue, answer questions, and share the true message of Islam, to prevent the spread of falsehood and concocted history, and to promote peace and understanding. If we fail to address these misconceptions, the consequences may be dire. The divide between people can deepen, and enemies of peace and unity may exploit the situation, furthering their own interests and causing harm to innocent people. The Importance of Unity and Truth The beauty of Islam lies in its simplicity and its message of peace, justice, and respect for all human beings. Yet, like all religions, it is subject to misinterpretation and misuse by those with ulterior motives. As Muslims, we have a responsibility to ensure that the world sees Islam for what it truly is—a religion that promotes peace, justice, and compassion. We must work to dispel the myths surrounding Islam, offering clarity and guidance to those who are curious or misinformed. When a Muslim engages in criminal acts such as family violence, sectarian violence, or actions driven by extremist ideologies—especially those who falsely claim to follow a puritanical version of Islam while attacking the sacred shrines and graves of the Awliyā of Allah—it not only tarnishes the reputation of the individual but also casts a shadow over the entire Muslim community and the faith itself. These acts, which are often motivated by ignorance, misinterpretation, or a deliberate agenda to sow discord, stand in stark contrast to the teachings of Islam that emphasize peace, compassion, and respect for all. Such behaviour provides ammunition to those who seek to misrepresent Islam as a religion of violence and intolerance, perpetuating harmful stereotypes and deepening misunderstandings about the faith. For Muslims like me, it becomes not just a choice but a moral obligation to stand against these distortions. It is essential to actively counter these misdeeds by showcasing the true essence of Islam, which is rooted in love, mercy, and harmony. By promoting the principles of justice, respect for humanity, and reverence for the righteous figures like the Awliya of Allah, we can work to repair the damage caused by these extremists. Moreover, defending the true image of Islam involves educating others—both within and outside the Muslim community—about its values and teachings, while firmly denouncing those who exploit religion for divisive and destructive purposes. In doing so, we fulfil our responsibility as Muslims to preserve the integrity and beauty of our faith and to demonstrate its relevance as a source of peace and guidance for all of humanity. Moreover, it is not only the duty of scholars or religious leaders to defend Islam; it is the responsibility of every Muslim to stand up for the truth. Whether through discussion, education, or simply living according to the principles of Islam, every individual Muslim can play a role in defending their faith and correcting misconceptions. Conclusion Proclaiming Islam is not just a declaration of identity; it is a manifestation of one's belief in the oneness of Allah and the teachings of His Prophet Muhammad (peace be upon him). It is a right that must be protected and exercised freely in every part of the world. On the other hand, defending Islam goes beyond proclamation. It involves standing firm in the face of distortion, misinterpretation, and misinformation. By defending the true teachings of Islam, we ensure that the message of peace, justice, and mercy reaches those who are in need of understanding, and we prevent the exploitation of our faith for nefarious purposes. In these challenging times, it is essential for Muslims to proclaim their faith with sincerity and defend it with wisdom, patience, and knowledge. Through these efforts, we can foster understanding, bridge divides, and work towards a world where the true teachings of Islam are understood and respected by all. ----- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. Throughout his career, he has emerged as a prominent figure in the realm of Islamic scholarship, consistently contributing valuable insights and analysis on a wide range of crucial topics. Through his regular writings, he has delved into multifaceted subjects, including but not limited to deradicalisation strategies, the promotion of moderation within Islamic teachings, counter-terrorism efforts, and the vital mission of combating Islamophobia. Moreover, he extensively addresses the urgent need to challenge radical ideologies through well-reasoned arguments and scholarly discourse. Beyond these critical issues, his work also encompasses in-depth discussions on human rights principles, the significance of safeguarding religious rights, and the profound exploration of Islamic mysticism. URL: https://www.newageislam.com/islam-terrorism-jihad/proclaiming-defending-islam-true-teachings/d/134348 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

‘Burma Campaign UK’ Demands Unconditional Release of Pro-Democracy Crusader Aung San Suu Kyi Who Completes 19 Years Of Detention In Myanmar

By Nava Thakuria, New Age Islam 16 January 2025 Myanmar’s Nobel laureate pro-democracy crusader Daw Aung San Suu Kyi has completed a total of 19 years under military detention. Leader of the National League for Democracy (NLD), who was ousted by the military dictators through a coup on 1 February 2021 even though her party won the last national elections in the southeast Asian country (also known as Burma and Brahmadesh), Suu Kyi remains under imprisonment and house arrests since 1989. The daughter of Burma’s freedom movement hero General Aung San has been pursuing her fourth term detention in the military dominated nation, stated Burma Campaign UK, a global campaigner for human rights, democracy and development in Burma. The London-based rights group on 14 January 2025 also demanded an unconditional release of Suu Kyi and other political prisoners, who were illegally detained by the Burmese military rulers. Myanmar’s Nobel laureate pro-democracy crusader Daw Aung San Suu Kyi ----- Suu Kyi was last detained during the 2021 military coup, engineered by military dictator Min Aung Hlaing as her party prepared for taking charge of the federal government in Naypyitaw, and currently she is under solitary confinement somewhere in Yangon. The Oxford educated lady was first arrested as a democracy activist in 1995 by the then military rulers and later she was detained as lawmaker in 2012. She was not spared even after becoming the country’s State Counselor (de-facto President of Myanmar) and arrested in 2016. Various military influenced courts of Myanmar have sentenced Suu Kyi for more than 25 years in prison following a number of fictitious charges. However, the people of Myanmar irrespective of their ethnicity or creeds reposed faith on her and hence she continued winning every election since 1990. The NLD and its allies won a landslide victory in the last general elections (2020) and the newly elected lawmakers were ready to take oath in the morning hours which was forbidden by the last coup four years back. In contrast, the Burmese military have never won a mandate, and they have no legitimacy to rule Myanmar, said a statement issued by Burma Campaign UK. It pointed out that Suu Kyi is one of more than 21,000 political prisoners currently detained by the military. The current number of political prisoners since the latest coup is ten times higher than the average number of political prisoners during the previous military regimes. Over 28,000 individuals were arrested since the last coup including 589 children and the political prisoners are being subjected to appalling treatment and conditions, including torture, sexual violence and denial of medical care, added the statement. Needless to mention that Suu Kyi somehow earned a bad name globally after she failed to defend human rights for the Rohingya people precisely from Arakan (Rakhine) State in western Myanmar as the upsurge in violence against the Muslim community in 2012 and 2017. She also defended the military at the International Court of Justice in 2019 where a case of genocide against the Rohingyas was heard. She faced domestic criticism for failing to repeal almost all repressive laws framed against the critics of government and military officials. The government, virtually under her leadership, violated international laws in restricting humanitarian access to Arakan, Shan and Kachin States, where internally displaced people were in desperate need of aid after the attacks by the military personnel. Today, Myanmar is witnessing an intense civil war where a number of ethnic armed outfits along with common people with arms on their hands are waging a war against the military junta. Even though the Buddhist majority nation is still under military rule, the dictators start losing their influence and authorities. During the last four years, over 5,500 civilians were killed and nearly 27,000 were arrested by the junta soldiers. The relentless airstrikes on populated areas, setting many villages and urban localities on fire across the country of 55 million people became the order of the day. More than 3.5 million people have been displaced and they are facing acute food, medical and other logistic crises. In many parts the relief materials are prevented from transporting and distributing among the affected families comprising older people, women and children. “Despite the junta’s escalating brutality, the people of Myanmar remain resolute in their fight for freedom and justice, building a new Myanmar from the ground up, establishing a strong and inclusive foundation of governance that guarantees self-determination, justice, and a peaceful society while simultaneously ridding the country of military tyranny,” said Khin Ohmar of Progressive Voice, an active advocacy group, adding that the aspiring Myanmarese have welcomed 2025 with more determination showing the international community their unbreakable defiance against the cruel military junta. On the other hand, the junta left demoralized after rapidly losing its control over the country. Latest reports indicate that the junta now controls only 32% Myanmar townships, where 24% slips into full conflict zones and 44% have gone under the control of revolutionary forces, ethnic resistance organizations and people’s defense forces, added Ms Ohmar. The revolutionary forces under the banner of Three Brotherhood Alliance (comprising the Arakan Army, Ta’ang National Liberation Army and Myanmar National Democratic Alliance Army) launched a massive offensive (titled Operation 1027) in late 2023 and till date they have brought under control the important routes connecting the border towns with Bangladesh, India, Thailand and China. The AA fighters have captured 14 out of 17 Arakanese townships in western Myanmar along with a large number of military bases including the junta’s strategic Western Command headquarters in Ann locality. Following the intervention of China, the TNLA and MNDAA announced the ceasefire, but their revolutionaries had already seized over 15 townships in northern Shan State and Mandalay region. Facing the heat, the junta has now declared national elections by this year. The junta-controlled Union Election Commission started preliminary preparations for the polls including a countrywide census. However, the electoral process in the land of Golden Pagodas remains doubtful since its independence in 1948. The powerful government armed forces often dictate the political leadership where the military-drafted 2008 Constitution made the situation more critical for the pro-democracy activists, as it has reserved 25 percent of Parliamentary seats for the military persons and their associates. Nonetheless, Burma Campaign UK director Mark Farmaner insisted on releasing all political prisoners, commenting that the Burmese military detaining Suu Kyi for a total of 19 years demonstrates how they are still afraid of the lady attaining 80 on 19 June next. ------ Nava Thakuria is an official representative of PEC in South & Southeast Asia URL: https://www.newageislam.com/current-affairs/burma-campaign-uk-suu-kyi-detention-myanmar/d/134345 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

A Healthy Approach to Religion: Criteria for Spiritual Growth and Inclusivity

By Adis Duderija, New Age Islam 15 January 2025 In an era marked by increasing interconnectivity between cultures, religions and worldviews and often polarising ideologies based on certain approaches to religion/religious traditions, the necessity for a healthy approach to religion has never been more apparent. As the world grapples with the complexities of diverse belief systems, it becomes crucial to establish criteria that foster an inclusive and enriching spiritual environment. In this essay I want to outline eight criteria that I consider essential for a healthy approach to religion (that also inform my own worldview ,) emphasising universal spirituality, scholarly inquiry, the dignity of all individuals, openness, personal experience, avoidance of fundamentalism, departure from divine command theories and valuing of creativity and aesthetics. 1. Affirming Universal Spirituality At the heart of a healthy religious tradition lies the affirmation of universal spirituality. This perspective transcends specific doctrines and practices, recognising the underlying spiritual essence that connects all humanity. It emphasises that, regardless of cultural or religious backgrounds, individuals seek meaning, purpose, and connection to something greater than themselves. Universal spirituality encourages a sense of belonging and unity among diverse groups. It allows individuals to explore their spiritual paths without feeling confined to rigid dogmas. By embracing this broader spiritual framework, religious traditions can cultivate an environment where individuals feel free to express their beliefs while respecting the beliefs of others. This inclusivity fosters dialogue and understanding, creating a more harmonious coexistence among different faiths. 2. Welcoming Philosophical and Metaphysical Reflection A healthy religious tradition is one that welcomes philosophical and metaphysical reflection. The quest for understanding the nature of existence, the universe, and humanity’s place within it is a fundamental aspect of spirituality. Encouraging inquiry and intellectual exploration allows individuals to grapple with profound questions, fostering a deeper connection to their beliefs. Scholarly inquiry enriches religious traditions by integrating diverse perspectives and interpretations. It invites theologians, philosophers, and laypeople alike to engage in discussions that challenge preconceived notions and explore the complexities of faith. When faith traditions embrace this intellectual curiosity, they evolve, becoming more relevant in a rapidly changing world. 3. Affirming Fundamental Dignity and Rights A hallmark of a healthy approach to religion is the affirmation of the fundamental dignity and rights of all individuals, regardless of their doctrinal status. This principle asserts that every person possesses inherent worth and deserves respect, irrespective of their beliefs or lack thereof. Religious traditions that prioritise human dignity promote social justice, equality, and compassion. They recognise the interconnectedness of all people. By highlighting the common humanity shared by all, these traditions can dismantle barriers and foster a culture of empathy and understanding. 4. Openness to New Ideas Openness is a vital characteristic of a healthy religious tradition. This involves a willingness to embrace new ideas, experiences, and interpretations of faith. An open-ended approach allows for growth and transformation, enabling individuals to adapt their beliefs in response to new insights and life experiences. When religious traditions are open to change and evolution, they can respond to contemporary issues and the needs of their communities. This adaptability fosters resilience and relevance, ensuring that faith remains a vital source of support and guidance in an ever-changing world. An open-ended approach also encourages interfaith dialogue, promoting collaboration and mutual respect among different belief systems. 5. Valuing Personal Religious Experience Personal religious experience, including mystical encounters, plays a crucial role in a healthy approach to religion. These experiences often provide individuals with profound insights and a sense of connection to the divine. Valuing personal experiences emphasises the importance of individual spirituality and allows for diverse interpretations of faith. By honouring personal experiences, religious traditions can foster an environment where individuals feel empowered to share their spiritual journeys. This sharing can cultivate a sense of community and belonging, as individuals recognize that they are not alone in their experiences. Moreover, it encourages others to explore their spirituality, leading to a richer tapestry of beliefs and practices. 6. Avoiding Text-Based Fundamentalism A healthy religious approach avoids the trap of text-based fundamentalism, which often results in rigid interpretations and exclusionary practices. Fundamentalism can stifle spiritual growth by prioritizing textualist readings of sacred texts over lived experiences and evolving understandings of faith. By steering clear of fundamentalism, religious traditions can focus on the underlying messages of compassion, love, and justice inherent in their teachings. This approach allows for a more nuanced understandingof sacred texts, encouraging believers to engage with their traditions critically and reflectively. It promotes an atmosphere where questions are welcomed, and diverse interpretations are celebrated. 7. Moving Beyond Divine Command Theory Finally, a healthy approach to religion is not based on divine command theory or divine voluntarism, both in theology and ethics. These frameworks often reduce morality to mere obedience to divine edicts, which can lead to ethical dilemmas and moral absolutism. A healthier alternative recognizes that morality is rooted in the well-being of individuals and communities rather than solely in adherence to perceived divine commands. This shift allows individuals to engage in moral reasoning that considers the complexities of human experience, fostering a more inclusive and humane approach to ethics. 8. Valuing Aesthetics and Creativity A healthy approach to religion also highly values aesthetics and the role of creativityin spiritual expression. The aesthetic dimension of religious traditions can profoundly shape individual and communal experiences of the divine. Art, music, architecture, and literature have historically served as powerful vehicles for conveying spiritual truths, fostering emotional connections, and enriching worship practices. Aesthetics in religion transcends mere beauty; it encompasses the ways in which creativity manifests in spiritual life. From the intricate designs of sacred spaces to the profound narratives expressed in religious texts, aesthetics invites individuals to engage their senses and emotions in the pursuit of spiritual understanding. This engagement can create moments of transcendence, where individuals feel a deep connection to the divine and to each other. By emphasising aesthetics, religious traditions can inspire creativity among their followers. Artistic expression becomes a form of worship, allowing individuals to explore and articulate their spiritual journeys in unique and personal ways. This not only enhances individual spirituality but also enriches the community, fostering collaboration and dialogue among diverse creative voices. Moreover, fostering a culture of creativitywithin religious traditions can lead to innovative interpretations of faith and practice. It invites individuals to question norms, explore new ideas, and express their understanding of spirituality in ways that reflect their unique identities and experiences. This openness to creativity can invigorate faith communities, making them more dynamic and relevant in today's world. Additionally, aesthetics can serve as a bridge between different faiths and cultures. Artistic expressions often transcend linguistic and doctrinal barriers, creating shared experiences that resonate across diverse backgrounds. Interfaith art projects, collaborative performances, and community exhibitions can foster understanding and respect among various religious traditions, highlighting common values and aspirations. This approach nurtures a deeper appreciation for the beauty and complexity of spirituality, ultimately enhancing the collective human experience. As religious traditions navigate the complexities of modern life, embracing the above described features of a healthy approach to religion / religious traditions can foster a more inclusive, compassionate, and intellectually vibrant spiritual environment and shield us from harmfuleffects of dogmatism ,fundamentalism and puritanical forms of religion that are harmfulnot only to our spiritual and emotional well being but to entire societies in general. ------ 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 Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/islam-spiritualism/religion-criteria-spiritual-growth-inclusivity/d/134338 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

Quranic Vision of a Middle Community

By V.A. Mohamad Ashrof, New Age Islam 15 January 2024 The Quran envisions a "middle community" (Ummah Wasat) in its declaration in Quran 2:143: “Thus We have made you a middle community, that you may be witnesses over mankind, and the Messenger a witness over you.” This verse encapsulates the essence of moderation, balance, and justice that the Quran advocates for Muslims as a collective. The term “middle community” reflects a call to moral and ethical equilibrium, like a ship navigating safely between the rocky shores of excess and the whirlpools of neglect. This essay explores the attributes of a middle community as expounded in the Quran, highlighting the principles of justice, forgiveness, patience, and compassionate engagement with humanity. The Middle Path: A Hallmark of the Muslim Community The Quran describes the Muslim community as a "middle community" (Ummatun Muqtaṣidatun), following a balanced and moderate approach in all aspects of life (Q. 2:143). This concept of moderation is a recurring theme in the Quran, emphasizing the importance of balance and avoiding extremes. Walking the middle path is akin to threading a needle—requiring precision, focus, and steadiness of hand. By adhering to this path, Muslims serve as witnesses to the truth, working to create a just and harmonious society. The middle path is characterized by balance, moderation, straightforwardness, and witnessing. It involves avoiding extremes and finding a middle ground in thought, action, and ethics. The Quran asserts that the Muslim community will collectively serve as witnesses over earlier communities and all of humanity, while Muhammad will be a witness over the Muslims (Q. 2:143, 22:78). The Prophet Muhammad serves as both a bearer of glad tidings, offering an oasis of hope in the desert of despair, and a warner, cautioning against disobedience to God’s commandments. This dual role is shared by all prophets (Q. 2:213; 4:165; 6:48; 18:56). The Quran's emphasis on moderation aligns it with what is good and proper. The Muslim community is encouraged to follow a middle course, avoiding extremes and seeking balance in all aspects of life. By doing so, Muslims can embody the characteristics of a middle community and fulfill their role as witnesses to the truth. Restrain Anger and Pardon People The Quran emphasizes the importance of controlling anger and extending forgiveness, as seen in 3:133-134: “Those who spend in prosperity and adversity, who restrain anger, and who pardon people—and God loves the doers of good.” Similarly, Q.24:22 advises believers to pardon and overlook others' faults: “Let them pardon and overlook. Would you not love for God to forgive you? God is Forgiving and Merciful.” By embodying these qualities, the middle community demonstrates the profound moral strength to rise above personal grievances, like eagles soaring beyond stormy clouds, and nurture reconciliation. Remain Patient in Adversity Patience in the face of hardship is a defining characteristic of the middle community. Q.3:186 reminds believers: “You will surely be tested in your possessions and yourselves, and you will hear much abuse from those who were given the Scripture before you and from those who associate others with God. But if you are patient and fear God—indeed, that is of the matters [worthy] of determination.” Patience fosters resilience, enabling the community to endure trials with the fortitude of a mountain standing firm against relentless winds. Stand Firmly for Justice Justice is a cornerstone of the Quranic vision of a middle community. Q.4:135 commands: “O you who have believed, be persistently standing firm in justice, witnesses for God, even if it be against yourselves or parents and relatives.” Justice transcends personal biases, ensuring fairness and equity in all interactions. To stand for justice is to plant one’s feet firmly in the shifting sands of societal pressures, never wavering in the face of adversity. Do Not Let Hatred Swerve You From Justice Even in the face of animosity, the Quran instructs believers to uphold justice. Q.5:8 states: “Do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” This principle reflects the Quran’s emphasis on ethical integrity, requiring the community to act justly regardless of circumstances. Justice, in this light, becomes a compass pointing unwaveringly to righteousness, even amid turbulent seas. Respect the Sanctity of Life Respecting the sanctity of life is fundamental to the ethos of the middle community. Q.5:32 declares: “Whoever kills a soul unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely. And whoever saves one—it is as if he had saved mankind entirely.” This underscores the Quran’s commitment to the preservation of life and the condemnation of unjust violence. Every life, like a delicate candle, holds the power to illuminate the darkness around it. Turn Away from Those Who Mock Islam The Quran advises believers to avoid confrontational engagements with those who mock their faith. Q.6:68 and 28:55 guide the middle community to disengage respectfully: “And when you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation…” and “And when they hear ill speech, they turn away from it and say, ‘For us are our deeds, and for you are your deeds. Peace be upon you; we seek not the ignorant.’” Turning away from mockery is like stepping out of a storm to preserve one’s peace, letting the winds of discord pass without unsettling the soul. Hold to Forgiveness, Command What is Right, and Turn Away from the Ignorant Q.7:199 provides a concise ethical framework: “Hold to forgiveness, enjoin what is right, and turn away from the ignorant.” These principles encourage a posture of humility, constructive guidance, and avoidance of futile disputes. Forgiveness acts as a balm for the wounds of discord, while commanding what is right becomes a lighthouse guiding others away from the reefs of moral failure. Restrain Rash Responses In moments of conflict or provocation, the Quran calls for measured responses. Q.16:125-128 advises: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best… And be patient, for indeed, God is with the patient.” This approach highlights the importance of dialogue and forbearance in fostering understanding. Responding with wisdom is akin to watering a wilting plant—it nurtures growth and restores vitality, even in hostile conditions. Pass By Worthless Talk with Dignity The Quran encourages believers to maintain dignity and avoid engaging in meaningless discourse. Q.25:72 describes the righteous as those who “when they pass near ill speech, they pass by with dignity.” Passing by ill speech is like walking through a thorny path unscathed, choosing not to be ensnared by the barbs of unproductive words. This behaviour exemplifies the refinement and composure of a middle community. Repel Evil with Good One of the most transformative principles of the Quranic vision is the directive to counter evil with good. Q.41:34 asserts: “And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.” This teaching is like using water to extinguish fire—the coolness of good deeds can douse the flames of hatred and transform enemies into allies. Ar-Razi's Perspective on the Middle Community The renowned Islamic scholar, Ar-Razi (1149- 1209 CE), offers insightful commentary on the concept of the middle community (Ummatun Muqtaṣidatun) in his exegesis of Q.2:143. According to Ar-Razi, the term "middle" (Wasat) signifies the optimal point between two extremes, where balance and moderation are achieved. Ar-Razi emphasizes that excess and extravagance are destructive forces that can lead individuals and communities astray. In contrast, moderation in character enables individuals to distance themselves from these extremes, cultivating justice and virtue. As Ar-Razi succinctly puts it, “The middle (Wasat) in reality is the furthest point between two extremes… to be moderate in character is to be furthest from them, which is to be just and virtuous.” (al-Tafsīr al-Kabīr, 2:14) Verses 2:143, 3:110, and 22:78 collectively assign a crucial responsibility to the Muslim community: inviting others to goodness, advocating virtue, and deterring vice. This duty is not limited to individual Muslims but is a collective obligation, emphasizing the importance of a united and harmonious community. Ar-Razi’s analogy paints the middle community as a scale, perfectly balanced, measuring each action and interaction with justice and virtue. Embodying the Principles of a Middle Community The Quranic vision of a middle community calls for a balanced, ethical, and compassionate approach to life. By embodying the principles of justice, patience, forgiveness, and constructive engagement, Muslims are tasked with serving as exemplary witnesses to humanity. Like the North Star guiding lost travellers, the middle community provides a moral compass for a world in flux. This divine mandate not only defines the moral character of the community but also establishes a framework for peaceful coexistence and universal harmony. As a beacon of moderation and righteousness, the middle community plays a vital role in promoting understanding, tolerance, and cooperation among diverse groups. By adhering to the principles outlined in the Quran, Muslims can foster a culture of mutual respect, empathy, and kindness, ultimately contributing to a more harmonious and just world. Through their commitment to justice, compassion, and moderation, Muslims can fulfil their duty as a middle community, serving as a shining example for humanity. As Ar-Razi’s commentary on Q.2:143 reminds us, the middle path is not merely a road to walk but a bridge connecting human diversity to divine unity. By embracing this vision, Muslims can create a brighter future, where diversity is celebrated, and humanity is united in its pursuit of peace, justice, and righteousness. ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/quranic-vision-middle-community/d/134337 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

Reviving the Forgotten Legacy of Fatima Sheikh: India’s Pioneering Muslim Educator

By Kaniz Fatma, New Age Islam 15 January 2025 Despite Her Significant Contributions, Fatima Sheikh's Legacy Remains Largely Forgotten, Especially In Non-English Literature, And The Article Calls For Greater Recognition And Remembrance Of Her Role In India's Educational And Social Reform Movements. Main Points: 1. Fatima Sheikh's Role in Education 2. The Importance of Teachers in Social Change 3. The Phule Family’s Impact on Education Reform 4. Reviving Fatima Sheikh’s Legacy ---- Fatima Sheikh and Savitribai Phule | Illustration by Siddhant Gupta ------ In this article, I am presenting a comprehensive overview of the life and educational role of Fatima Sheikh, a historical figure whose contributions to the field of education and social reform in India have largely been forgotten. Fatima Sheikh, an educator and social reformer, played a pivotal role in the early struggles for women's and marginalized communities' education in India. Drawing on references from Urdu newspapers, books, and statements from those who were part of or influenced by this movement, this article sheds light on the significant contributions she made alongside her allies, especially her brother Osman Sheikh, Savitribai Phule, and Jyotirao Phule. A verse by the famous poet and saint Kabir Das conveys the essence that, "Why should one not be devoted to the teacher who taught us about our Creator?" Whether a teacher or an educator, their status is no less than that of parents. Every teacher’s wish is for their student to reach great heights and bring honour to the country. This verse highlights the sacred and revered role that educators play in shaping not only the intellect but also the character of individuals. The teachings of such figures guide us to reach greater potential and, in the context of the article, this thought resonates profoundly with the lives and struggles of Fatima Sheikh, Savitribai Phule, and Jyotirao Phule. These remarkable educators were not only dedicated to teaching academic subjects but were also driven by a desire to break down entrenched social barriers—particularly those based on caste, gender, and religion—that kept large sections of society in ignorance and inequality. The sentiment expressed in Kabir's verse underlines the nurturing role of teachers—comparable to that of parents, guiding students through life’s challenges. Fatima Sheikh and her colleagues, especially Savitribai Phule, exemplified this role by providing education to women and lower-caste individuals during a time when societal norms actively discouraged such endeavours. In doing so, they not only imparted academic knowledge but also nurtured hope and agency among those who had been denied opportunities due to the oppressive systems of their time. Through their tireless efforts, they gave individuals the tools to challenge societal restrictions, elevate their lives, and contribute meaningfully to society. The Context of Education in 18th Century India Until the 18th century, education in India was largely inaccessible to the masses, particularly to women and those from lower castes. While magnificent structures like the Taj Mahal were built, no significant efforts were made to establish universities or educational institutions for the public. Educational opportunities were restricted to men from the upper castes, and girls’ education was often considered sinful. For Dalits, education was an unattainable dream, with laws in place that enforced cruel practices, including pouring molten lead into their ears as a form of punishment for attempting to learn. In such a repressive environment, the contributions of social reformers like Jyotirao Phule, along with his wife Savitribai Phule, became revolutionary. Jyotirao Phule, a prominent humanitarian and social reformer, recognized the transformative power of education. With his wife, Savitribai, he not only educated girls but also worked to eradicate the deeply entrenched caste system. They faced significant opposition, but their work laid the foundation for future educational movements in India. Savitribai Phule, often regarded as India's first female teacher, endured social boycott and immense personal hardships. During this time, Osman Sheikh and his sister Fatima Sheikh stepped in to support the Phule family. Fatima Sheikh received her education from Savitribai Phule, and together, they contributed to opening educational avenues for girls and marginalized communities. Fatima Sheikh’s involvement in this educational revolution helped illuminate many lives, paving the way for future generations. The Legacy of Jyotirao Phule Born on April 1, 1827, in Maharashtra, Jyotirao Phule was an Indian social reformer, thinker, and author who dedicated his life to challenging the caste-based oppression that existed in society. He started his campaign against the Brahmins and upper-caste individuals, fighting for the rights of workers and marginalized people. At the age of 13, he married Savitribai Phule, and together, they are considered the pioneers of women's education in India. Phule's efforts culminated in the establishment of the first school for girls in India, in 1848, and he continued to work tirelessly to dismantle caste-based discrimination. He founded the "Satyashodhak Samaj" (Truth Seekers’ Society) on December 24, 1873, to promote social equality. Despite his intellectual brilliance, Jyotirao had to drop out of formal education due to financial difficulties and assisted his father with farming. However, his passion for social reform led him to pursue education independently, eventually becoming a leading voice in India’s social reform movements. Savitribai Phule: A Trailblazer for Women's Education Born on January 3, 1831, in Naya Gaon, Maharashtra, Savitribai Phule faced significant challenges in her life. She was initially illiterate at the time of her marriage to Jyotirao, but her husband educated her, and she eventually became a trained teacher. Savitribai, along with her husband, opened the first school for girls in India, defying societal norms and facing immense opposition from conservative factions. Savitribai Phule became a symbol of empowerment for women in India. Her work was crucial in laying the foundation for women's education and advocating for the rights of marginalized communities. Despite the difficulties and social exclusion they faced, Savitribai and Jyotirao Phule remained resolute in their mission to provide education to those who had been traditionally denied it. Fatima Begum Sheikh: India’s First Trained Muslim Teacher Fatima Sheikh, born on January 9, 1931, was Osman Sheikh’s sister and one of the early contributors to the educational revolution led by the Phule family. Encouraged by her brother Osman Sheikh and the Phules, Fatima Sheikh became one of the first trained Muslim teachers in India. She received her teacher training alongside Savitribai Phule, and the two women went on to open a school in Osman Sheikh's house in 1849. In the 1850s, Fatima Sheikh and Savitribai Phule established two important educational trusts: the "Native Female School" and the "Society for Promoting the Education of Mahar and Mang." These trusts helped establish several schools under their leadership, contributing to the spread of education among the marginalized sections of society. Fatima Sheikh not only focused on the education of women but also worked on issues like widow remarriage and gender inequality, making significant contributions to social reform. Fatima Sheikh’s legacy, however, has been largely overshadowed by the contributions of Savitribai and Jyotirao Phule. While an English-language book has been written about her, very little has been documented about her in Urdu and other regional languages, which highlights the neglect of her role in the larger history of India's social reforms. Reviving the Legacy of Fatima Sheikh Fatima Sheikh’s contributions, particularly as a Muslim woman in a deeply patriarchal society, deserve greater recognition. Her partnership with the Phules in their educational ventures was crucial in the empowerment of marginalized communities. The support she provided to the Phule family, both emotionally and educationally, was instrumental in their work, and Fatima Sheikh's legacy should be remembered as part of the broader social reform movement. In 2014, the Marathi community finally acknowledged Fatima Sheikh’s contributions, but there remains much to be done in documenting and celebrating her role in India's educational history. As we look back on the work of these trailblazers, it is important to elevate the stories of those like Fatima Sheikh, whose efforts were pivotal in shaping India’s social fabric and transforming its educational landscape. Her story, like many reformist women, is often forgotten, but it is crucial to bring her legacy to the forefront and ensure that her contributions are recognized and remembered for generations to come. Through education, Fatima Sheikh helped break the shackles of oppression, and her work continues to inspire movements for social justice and equality. --- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islam-women-feminism/pioneering-muslim-educator/d/134336 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

Do Good And Throw It In The River

By Sumit Paul, New Age Islam 15 January 2025 "I have never spoken about my contributions to worthy causes. And I never shall." By Ghulam Mohiyuddin 14/01/2025 02:12:48 Neki Kar Dariya Mein Daal ( نیکی کر دریا میں ڈال ): Do good and throw it in the river. "Your left hand shouldn't know what your right hand is doing." Bible, Matthew 6:3 I fully agree with Dr Ghulam Mohiuddin that a person must never speak about his/her contributions to worthy causes. By (intentionally) letting the world know that you care for the underprivileged, you cheapen yourself and also trivialize the very cause you espouse. Love and an act of generosity must never be tom-tommed: Maza Kya Raha Jab Ke Khud Kar Diya Ho Muhabbat Ka Izhaar Apni Zubaan Se. Those who empathise, don't always resort to weasel words. In other words, they're not always all mouth and no trousers. They also help and contribute whatever way they can. No one has the right, nay gall, to ask them how and where they contribute. That's rank audacity and arrant nonsense. Many individuals contribute to worthy causes in their own reticent way and they never paint the town red. How much does Mr Rasheed know of yours truly and Dr Ghulam? To quote Salman Rushdie, "To know a person, one has to swallow the whole world." Despite suffering from an extremely rare and life-threatening blood disorder, yours truly visits orphanages and old homes to spend time with the orphans and play Mohammad Rafi, Frank Sinatra and Beethoven's nine symphonies on a piano and violin. Yet, he doesn't play Munchausen about his rare ailment to garner people's fake sympathy. Nor does he tell anyone about how much and how many times does he contribute to genuine causes. One must refrain from advising and pontificating people on a public platform. That reflects badly on you. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/good-throw-river/d/134335 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

Saying 'I Don't Know' Requires Magnanimity Of Character And Spirit

By Sumit Paul, New Age Islam 14 January 2025 'Man may be defined as the animal who can say, 'I do not know.' -Upton Sinclair Upton Sinclair's quote, "Man may be defined as the animal who can say, 'I do not know," captures the essence of human intelligence and humility. Unlike other creatures, human beings possess the unique ability to acknowledge their limitations and embrace their own ignorance. This recognition ignites the desire to explore, learn, and seek knowledge. It is through admitting our lack of understanding that we begin the journey of discovery and growth. This quote serves as a reminder of the boundless opportunities that open up when we are humble enough to admit our ignorance and brave enough to seek knowledge. Yet, having taught at world's premier universities and interacted with a spectrum of geniuses and luminaries, I've realized that while Sinclair is quite right, there are individuals who will never say that they don't know. Truly wise and sagacious people are always ready to learn and they learn even from their critics and detractors. While pursuing one of my Doctorates in Linguistic Philosophy at Sorbonne University, Paris, my world-renowned professor, philosopher, guide and the Father of Deconstruction, Jacques Derrida would always say, "What I don't know is much more than what I know." My distinguished Professors Edward W Said at Columbia University (New York) and Umberto Eco at Bologna University in Italy would also say with utmost modesty that they didn't know a lot of things. Only those who're either rank ignorant or just above-average, are impudently confident about their intelligence and not only that, they'll dare teach you, much to your reluctance. This is the difference between a sciolist and a truly intelligent person. While the former is a Mr know-it-all, the latter is forever humble. This is not an allusion to anyone in particular. Nor is it a specific analogy. Professor Eco would always tell his students not to hurry in giving the answers. "A quick reply is always half-baked," he'd quote an Italian adage. Giving no answers is at times better than giving a rushed, rickety and ramshackle answer. Humans are attention-seekers. Often in life, we respond and reply with a view to grabbing attention. This happens because many people are under the impression that they've answers to all things. Saying 'I don't know' is demeaning to them. They consider it to be infra-dig. Once you fully understand the spirit of 'I don't know' and assimilate it in your consciousness, you automatically become modest and magnanimous. You start acknowledging others and also become generous in complimenting others on their superior knowledge and wisdom. I'm a Persian-speaking person who started learning English rather late. Having assimilated the essence of 'I do not know,' I've been able to appreciate the superior knowledge and English of Messrs Rasheed, Naseer, Ghulam, among others in this forum. I've come across far better and more knowledgeable individuals in life and I've wholeheartedly acknowledged their superiority. Why should I feel embarrassed? Seeking knowledge is a lifelong process and one acquires it (knowledge) only when one has no reservations and can say sans a skerrick of discomfiture that 'I don't know.' It requires magnanimity of character and spirit. ---- 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/magnanimity-character-spirit/d/134323 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 Legacy of Hazrat Pir Syed Shah Ali Hussain of Kichhauchha Sharif: A Life of Devotion, Poetry, and Universal Love

By Syed Amjad Hussain, New Age Islam 14 January 2025 Hazrat Pir Syed Shah Ali Hussain Ashrafi, Also Known As Aala Hazrat Ashrafi Miyan, Was A Great Sufi Saint And Poet Of The 19th Century From Kichhauchha Sharif. He Was The Master Of Chishtia Ashrafia Traditions, Whose Teachings And Poetry Inspire Spiritual Seekers All Over The World. Main Points: 1. Syed Shah Ali Hussain Ashrafi was born in Kichhaucha Sharif in 1850 and received early spiritual initiation and education, excelling in Islamic sciences and Sufi mysticism. 2. He took bay'ah under his elder brother, Hazrat Abu Muhammad Hussain Ashrafi Kichhauchvi, and became a prominent figure in the Chishtia Ashrafia order. 3. Ashrafi is the pen name under which he wrote Persian and Urdu poetry that combined Sufi metaphors with emotional depth, making the Divine the ultimate Beloved. 4. His universal message focused on love, compassion, self-purification, and remembrance of Allah, and it attracted disciples from all over the world. 5. He died in 1936, and his shrine in Kichhaucha Sharif is still a place of pilgrimage, with his teachings being commemorated during the annual Urs Mubarak. ----- Hazrat Pir Syed Shah Ali Hussain of Kichhauchha Sharif ----- Introduction Hazrat Pir Syed Shah Ali Hussain Ashrafi, popularly known as Ashrafi Miyan, was one of the most revered Sufi saints and poets of the 19th and early 20th centuries. Born on 1 March 1850, in the spiritually vibrant town of Kichhauchha Sharif in Uttar Pradesh, India, he was deeply rooted in the traditions of the Chishtia Ashrafia Sufi order, founded by his ancestor, the illustrious Hazrat Sultan Syed Makhdoom Ashraf Jahangir Semnani. Early Life and Upbringing From the moment of his birth, Hazrat Syed Shah Ali Hussain's life was imbued with spiritual significance. His father, Hazrat Haji Syed Sa'adat Ali, performed a symbolic initiation immediately after his birth by guiding his tiny hands to write "Allah" and feeding him honey mixed with Zamzam water. This marked the beginning of a life destined for profound spiritual exploration and service. Ashrafi Miyan's formal education began with the Bismillah Khani ceremony, marking the start of his journey in Islamic learning. His early studies included Persian, taught by the esteemed Maulana Amanat Ali Kichhauchvi. He later deepened his knowledge of theology and literature under the guidance of renowned scholars such as Maulana Salamat Ali Gore Khapoori and Maulana Qalandar Bakhsh Kichhauchvi, mastering classical Islamic sciences, poetry, and the subtleties of Sufi mysticism. Spiritual Path and Teachings In 1282 AH (1865 CE), Ashrafi Miyan took spiritual allegiance (Bay’Ah) under his elder brother, Hazrat Abu Muhammad Hussain Ashrafi Kichhauchvi. This pivotal moment strengthened his connection to the Chishtia Ashrafia Sufi order, and he soon emerged as a prominent figure within this tradition. His spiritual wisdom, humility, and deep insight drew seekers and disciples from far-off lands, including Aden, Jeddah, Syria, Turkey, Iraq, Egypt, Yemen, and across the Indian subcontinent. His teachings emphasised love, compassion, self-purification, and remembrance of Allah. These core principles resonated with countless individuals and cemented his position as a beacon of spiritual enlightenment. Poetry and Literary Contributions In addition to his spiritual endeavours, Pir Syed Shah Ali Hussain Ashrafi was a gifted poet. Writing under the pen name Ashrafi, he composed poetry that expressed his mystical experiences and profound devotion to the Divine. One of his celebrated couplets is as follows: Shah-E-Ḳhūbān-E-Man Rañgīñ-Qabā Nāzuk-Adā Dārad Ba-Har Ġhamza Ba-Har Ishva Jahāne Mubtalā Dārad ("The king of all beauties, my beloved, adorned in gleaming robes and delicate grace, With every glance and playful gesture, a whole world is enthralled by longing.") This verse exemplifies his poetic genius, blending Sufi metaphors with an emotional depth that portrays the Divine as the ultimate Beloved. His poetry, written in Persian and Urdu, continues to inspire and remains a timeless tribute to spiritual wisdom and artistic beauty. The Global Impact of the Chishtiyya Ashrafiya Order The Chishtia Ashrafia Sufi order, which Ashrafi Miyan represented, is renowned for its universal message of love and harmony. During his lifetime, he expanded the reach of this spiritual tradition, offering guidance and hope to those seeking self-purification, ethical living, and a connection to the Divine. His teachings transcended regional and cultural boundaries, making him a unifying figure in an increasingly fragmented world. Passing and Enduring Legacy Pir Syed Shah Ali Hussain Ashrafi left this world on 11 Rajab al-Marjab 1355 AH (1936 CE). His shrine in Kichhauchha Sharif has become a revered site of pilgrimage, where devotees gather to seek solace, blessings, and inspiration. The annual Urs Mubarak (commemoration of his death anniversary) is a vibrant celebration of his teachings and legacy, drawing people from diverse backgrounds to honour his contributions to Sufism and humanity. Conclusion Pir Syed Shah Ali Hussain Ashrafi's life is a testament to the enduring power of spirituality, scholarship, and poetic excellence. His verses, such as the couplet above, reflect his mystical experiences and devotional love for the Divine. His contributions to Sufism and literature continue to inspire countless individuals, serving as a reminder of the timeless relevance of his teachings. His legacy, enshrined in the hearts of his followers and the verses of his poetry, ensures that the light of the Chishtia Ashrafia order will continue to shine brightly 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/islamic-personalities/hazrat-pir-kichhauchha-devotion-poetry-universal-love/d/134324 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

In the Footsteps of Hazrat Ali (RA): Lessons from a Life of Sacrifice and Devotion

By Syed Maryam Liyaquet Hussain, New Age Islam 14 January 2025 This Article Highlights The Unparalleled Virtues Of Hazrat Ali (Razi Allahu Ta'ala Anhu), His Profound Wisdom, And His Significance As A Symbol Of True Faith. It Underscores His Role In Islamic Jurisprudence, His Closeness To The Prophet Muhammad (PBUH), And The Importance Of Love And Respect For Him In Islam. Main Points: 1. Love for Hazrat Ali (Razi Allahu Ta'ala Anhu) signifies true faith, while enmity towards him indicates hypocrisy. 2. The Prophet (PBUH) prayed for Hazrat Ali's wisdom, enabling him to make remarkable judicial decisions with fairness. 3. Hazrat Ali was declared by the Prophet (PBUH) as his brother in both this world and the Hereafter. 4. The Prophet (PBUH) referred to Hazrat Ali as the "Gateway of Knowledge," affirming his deep understanding of Islamic teachings. 5. The article concludes with a prayer for protection from misguidance through the blessings of Hazrat Ali (Razi Allahu Ta'ala Anhu). ----- (Tomb of Hazrat Ali Karam ullah Wjahyhu) ----- “Kabhi Sarmaya Mehrab O Mimbar, Kabhi Moula Ali Khyber Shikan Ishq.” Sometimes, the essence of the pulpit and mihrab, sometimes Maula Ali, the conqueror of Khyber in love. Hazrat Ali (RA) is held in such high esteem and reverence that no one can even approach the dust of his rank and status, let alone equal him. He was the cousin and son-in-law of the Prophet Muhammad (PBUH), the gateway to the city of knowledge, a renowned warrior, an unmatched ascetic, a powerful orator, a great leader, and Haider-e-Karrar. Among the Banu Hashim, he was the first to receive the Caliphate, and he was among the earliest to embrace Islam. Blessed Mother The noble mother of Hazrat Ali (RA) was Fatimah bint Asad bin Hashim, the first Hashemite woman to accept Islam. She, like her honourable husband Abu Talib, served the Prophet Muhammad (PBUH) with utmost dedication and love. The Prophet (PBUH) often remarked that after Abu Talib, no one treated him better than Fatimah bint Asad. At her passing, the Prophet (PBUH) gave his blessed shirt for her shroud and lay in her grave for some time, praying for her. He said, "I gave her my shirt so that Allah may grant her the finest garments in Jannat ul Firdaus, and I lay in her grave so that Allah may fill it with light." Blessed Birth Hazrat Ali (RA) was born while his mother was performing Tawaf of the Kaaba, and the Prophet Muhammad (PBUH) was also with her. Before completing her third circuit, she felt labor pains. The Prophet (PBUH), noticing her discomfort, asked if she had finished her Tawaf. She replied that she hadn’t. The Prophet (PBUH) advised her to continue but said, "If the pain intensifies, go inside the Kaaba; surely, there is a divine will behind this." As she completed her fourth circuit, her pain became severe, and she entered the Kaaba. When she emerged, she was holding Maula Ali, the Lion of Allah (RA), in her arms. Hazrat Abu Talib (RA), the father of Hazrat Ali (RA), was overjoyed at his birth. Holding him in his arms, he named him Zaid, while his mother named him Asad. When the Prophet (PBUH) arrived and inquired about the child's name, Abu Talib mentioned it as Zaid. The Prophet (PBUH) suggested, "Name him Ali." His mother then exclaimed, "By Allah, I heard a voice from the unseen saying, ‘Name him Ali,’ but I ignored it." Shortly after Hazrat Ali’s birth, the Prophet (PBUH) placed his blessed tongue into the infant’s mouth. Hazrat Ali (RA) sucked on it, making the first thing to enter his stomach the blessed saliva of the Prophet Muhammad (PBUH). Early Life When Hazrat Ali (RA) was six years old, the tribe of Quraysh faced a severe famine. The Prophet (PBUH) said to Hazrat Abbas (RA), "Abu Talib’s family is large, and his means are limited. Let’s share the burden of his children." The Prophet (PBUH) and Hazrat Abbas (RA) visited Abu Talib’s home and proposed the idea. Abu Talib agreed, saying, "Keep Aqeel with me, and take whoever you wish from the rest." The Prophet (PBUH) took Hazrat Ali (RA), and Hazrat Abbas (RA) took Hazrat Jafar (RA). Thus, Hazrat Ali (RA) received his early education in the lap of Prophethood. The Prophet’s Muhammad (PBUH) court conferred numerous titles upon Hazrat Ali (RA), some of which include: Imam ul Auliya, Asadullah, Maula al-Momineen, Bab Madinat ul Ilm, Waliul Muttaqin, Yasubuddin, Baizatul Balad, Haider e Karrar, Sayyidul Arab, Amirul Nahl, Imam al-Bararah, Qatil al-Fajrah, Imam al-Muttaqin (Karam Allahu Wajhul Kareem). His kunyas were Abul Hasan and Abu Turab. Imam Ahmad (RA) has stated that the number of Hadiths regarding the virtues of Hazrat Ali (RA) surpass those about any other Companion. Here, the author humbly presents a few such blessed Hadiths: In Bukhari and Muslim Sharif, it is narrated by Hazrat Sa’d bin Abi Waqqas (RA) that during the expedition of Tabuk, the Prophet Muhammad (PBUH) instructed Hazrat Ali (RA) to stay behind in Madinah and did not permit him to accompany the other Companions. Hazrat Ali (RA) asked, "O Messenger of Allah (Prophet Muhammad PBUH), are you leaving me behind with women and children?" The Prophet Muhammad (PBUH) responded, "Are you not pleased that you hold the same status with me as Harun (AS) did with Musa (AS), except that there will be no Prophet after me?" It is also recorded in Bukhari and Muslim Sharif that during the battle of Khyber, the Prophet Muhammad (PBUH) said, "Tomorrow, I will give the Islamic flag to a person under whose leadership, by the will of Allah, Khyber will be conquered. This person loves Allah and His Messenger, and Allah and His Messenger love him too." That night, the Companions pondered deeply about who would be blessed with this honour. When morning arrived, everyone gathered in the Prophet’s Muhammad (PBUH) court, hoping to be chosen. The Prophet Muhammad (PBUH) asked, "Where is Ali?" The Companions informed him that Hazrat Ali (RA) was suffering from an eye ailment, which prevented him from being present. The Prophet Muhammad (PBUH) instructed that he be brought immediately. When Hazrat Ali (RA) arrived with his afflicted eyes, the Prophet Muhammad (PBUH) applied his blessed saliva to them. Instantly, his eyes were cured, and they never troubled him again. The Prophet Muhammad (PBUH) then handed the Islamic flag to Hazrat Ali (RA), who subsequently conquered Khyber. Hazrat Habshi bin Janadah RadiAllahu Ta'ala Anhu narrates that RasulAllah Muhammad (PBUH) said, “Ali is from me, and I am from Ali.” (Tirmidhi, Nasai, Ibn Majah) Hazrat Ibn-e-Amr RadiAllahu Ta'ala Anhu narrates that when (after the Hijrah to Madinah Munawwarah), the Prophet Muhammad (PBUH) established bonds of brotherhood among the Sahaba Kiram (may Allah be pleased with them), Hazrat Ali RadiAllahu Ta'ala Anhu, with tears in his eyes, presented himself before the Prophet Muhammad (PBUH) and said, "Ya RasulAllah Muhammad (PBUH), you have established bonds of brotherhood among all the Sahaba, but I remain without a companion." To this, RasulAllah Muhammad (PBUH) said, “You are my brother in this world and the Hereafter.” (Tirmidhi Sharif) Imam Tirmidhi narrated from Abu Suraiha and Hazrat Zaid bin Arqam RadiAllahu Ta'ala Anhuma that RasulAllah Muhammad (PBUH) said, “Whoever accepts me as their master (Maula), Ali is also their master.” The Prophet Muhammad (PBUH) further said, “O Allah! Love those who love Ali and be hostile to those who are hostile to him.” (Tarikhul Khulafa, Al-Suyuti) Hazrat Ali RadiAllahu Ta'ala Anhu narrates that RasulAllah Muhammad (PBUH) said, “I am the city of knowledge, and Ali is its gate.” (Tirmidhi, Hakim, Tabarani) Hazrat Syeduna Ali RadiAllahu Ta'ala Anhu said, “By the One who created the seed and gave life to the soul, RasulAllah Muhammad (PBUH) said, ‘A believer will love you, and a hypocrite will harbour hatred against you.’” (Sahih Muslim Sharif) Hazrat Ali RadiAllahu Ta'ala Anhu narrates that when RasulAllah Muhammad (PBUH) intended to send me to Yemen as a judge, I said, “Ya RasulAllah Muhammad (PBUH), I am still young and inexperienced; I do not know how to adjudicate correctly.” Upon hearing this, RasulAllah Muhammad (PBUH) placed his hand on my chest and made Dua, “O Allah! Illuminate his heart and grant eloquence to his tongue.” By Allah, after this Dua, I never experienced hesitation or doubt in deciding cases, and I delivered all judgments accurately without error. (Hakim) This blessed Dua of RasulAllah Muhammad (PBUH) illuminated the sacred chest of Hazrat Ali RadiAllahu Ta'ala Anhu to such an extent that he would resolve the most complex issues within moments. His judgments were astonishing and so precise that no one found room for objection. Abu Ya'la and Al-Bazzar narrate from Hazrat Sa’d RadiAllahu Ta'ala Anhu that RasulAllah Muhammad (PBUH) said, “Whoever honours Ali has honoured me.” Hazrat Sayyida Umm Salama RadiAllahu Ta'ala Anha narrates that RasulAllah Muhammad (PBUH) said, “Whoever befriends Ali RadiAllahu Ta'ala Anhu has befriended me, and whoever befriends me has befriended Allah. Whoever is hostile to Ali has been hostile to me, and whoever is hostile to me has been hostile to Allah.” (Narrated by Tabarani, Tarikh al-Khulafa) Hazrat Sayyida Ayesha Siddiqa RadiAllahu Ta'ala Anha narrates that upon the mention of Hazrat Ali RadiAllahu Ta'ala Anhu, she said, “There is no one more knowledgeable about the Sunnah than Hazrat Ali RadiAllahu Ta'ala Anhu.” Hazrat Sayyiduna Abdullah bin Mas’ud RadiAllahu Ta'ala Anhu narrates that RasulAllah Muhammad (PBUH) said, “Looking at the face of Hazrat Ali RadiAllahu Ta'ala Anhu is also an act of worship.” Indeed, the love for Hazrat Ali (Razi Allahu Ta'ala Anhu) is a sign of true faith, and enmity towards him is a mark of hypocrisy. The writer presents heartfelt salutations in the esteemed presence of Hazrat Ali (Razi Allahu Ta'ala Anhu) and prays to Allah that, through his blessings and intercession, may we all be protected from the mischief of the Kharijites and those with incorrect beliefs. Ameen! ----- Syed Maryam Liyaquet Hussain is an Indian Islamic scholar. She writes on various religious and contemporary topics, providing insights and perspectives on diverse issues. URL: https://www.newageislam.com/islamic-personalities/hazrat-ali-ra-sacrifice-devotion/d/134325 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