Love and Religious Boundaries: Love Jihad

By Ram Puniyani for New Age Islam 15 October 2024 This 1st Oct a Bareilly Court gave life imprisonment to a Muslim man in case of a complaint of sexual assault. In the judgment the justice commented that it is a case of love Jihad, which the police have failed to present that way. The girl was a Hindu. During the court proceedings the girl did withdraw the complaint on the ground that she had to lodge the complaint under the pressure of Hindutva group. The Lordship will have none of it; probably the social propaganda was ruling his verdict. Judge Diwakar in his judgment commented sui generis that Muslim men target Hindu women to get married. The judgment went on, Representational image ----- “In simple words, love jihad is the practice of Muslim men to convert women from non-Muslim communities to Islam by pretending to love them and marrying them. Illegal conversions through love jihad are carried out by some anarchist elements of a particular religion or are made to do so or are involved in a conspiracy… A huge amount of money is required for love jihad. Hence, the fact of foreign funding in love jihad cannot be ruled out…” Foreign funding in love jihad is a novel concept; wish the judge had named the country which is sending the money for this. While propaganda around love jihad was the first one in jihad series, now of course there are number of jihads which are popularized, land jihad, UPSC jihad, flood jihad, Corona Jihad amongst others. There are downright communal anchors which specialize in tabulating the types of jihad, if Muslims are in near or remote way to any happening. This is a classic case of trivial issues being magnified to demonize the religious community, which is regarded as belonging to ‘foreign religion’ and is targeted in covert and overt way to be presented as the ‘enemy other’. This creation of ‘enemy other’ lies at root of communal politics, Hindu Nationalist politics, which is dominating the social scenario in India. Propaganda about love jihad is not very old. Just a couple of decades earlier some Christian Bishops from Kerala started this calumny and it was picked up more intensely by Hindu nationalists. Since their propaganda machinery is well oiled from RSS Shakhas, to RSS run schools, sections of media, social media and a parallel social media with IT cell in particular. The propaganda that there is an organization funding the Muslim youth to lure Hindu girls was investigated and was found to be a hoax. Many things have been attributed as the purpose of love jihad. The first one is the demographic one. So far the major propaganda is that Muslims have ‘Four Wives twenty Children’ and they will overtake the Hindu population soon. The love jihad, conversion of Hindu girls through love jihad and producing children has been added on to it. Yet another aspect which has been added to it is that these girls are trained to be part of Islamic State for fighting for them. The core aim of love jihad propaganda has to be linked to the patriarchal values which accompany the nationalism in the name of religion. The phenomenon of rising atrocity on rape and increase in the incidents of rape runs parallel to the rise of communal politics. Teesta Setalvad points out, “Women of targeted communities are singled out as ‘symbols of honour’ of the communities when the horrors and bestiality of violence are unleashed on them. We saw this during the Partition-related violence, 1946–47; Nellie Assam, 1983; Delhi, 1984; Bombay, 1992–93; Gujarat, 2002; and most recently in Manipur, 2023… the reasons are sociological, historical and ideological. We must always remember that the BJP is ruled by the ideological fountainhead, the Rashtriya Swayamsevak Sangh (RSS) and the Hindu Mahasabha— extreme right-wing outfits that are based on a deep-rooted vision of not just a militarized faith but of a misogynist control of women and their sexuality.” One recalls here the reprimand by the Hindu Nationalism’s foremost ideologue Vinayak Damodar Savarkar. Commenting a Shivaji’s noble act of returning the daughter in law of Kalyan governor (A Muslim) brought to him by his plundering army Savarkar criticizes Shivaji for not taking revenge but returning her with honour. In the wake of the rising chorus of ‘Love Jihad’, historian Charu Gupta stated this is a mechanism to control the lives of women, “The fake claim by the Hindu right that there is love jihad organization which is forcing the Hindu women to convert to Islam through false expression of love is similar to campaign in 1920 against alleged abductions, whether 1920 or 2009, Hindu patriarchal notions seem to be deeply entrenched in such campaigns, images of passive victimized Hindu women at the hands of inscrutable Muslim; abound and any possibility of women exercising their legitimate right to love and their right of choice is ignored.” It is in this light that one sees the intense activities of Bajrang Dal on occasions like Raksha Bandhan etc, when they go to Hindu households and tell the parents to keep a ‘watch’ on their daughters. The propaganda on the issue has caught up and is affecting different sections of society. There are many cases where the Muslim youth are attacked. Priyanka Todi and Rizwan Khan Story ended in tragic death of Rizwan Khan. Even the reverse of this sometimes becomes true at times when Ankit Bhandari is done to death by the relatives of the Muslim girl he was in love with. The case of Hadiya, Akhila Arunan, converted to Islam is very revealing. She converted to Islam due to interaction with Muslim friends. Later she married Shafik Jahan. Her father was given her custody by the court on the ground that she has been indoctrinated and will be recruited for ISIS work. She went up to Supreme Court where her testimony was heard and was restored with her husband. In Kerala many a Yoga centres have come up to convince the Hindu girls intending to marry a Muslim to bring her back to Hindu fold and abandon her love for the Muslin man. Many a girls have complained of force and blackmail being applied to them. The judgment mentioned above shows as to how this propaganda is affection out society overall, including the judges who are supposed to base their verdict on concrete evidence. URL: https://www.newageislam.com/interfaith-dialogue/religious-boundaries-love-jihad/d/133443 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

Zakir Naik’s Empire Of Hate Is Built On Two Centuries Of Toxic Religious Identity Politics

By Praveen Swami 13 October, 2024 Lashed by the dirt thrown up by the horses of the men hunting him down, Maulana Rahmatullah Kairanawi bent even lower: The East India Company’s soldiers never realised that the cowering grass-cutter was the theologian on whose head a price of Rs 1,000 had been placed. “The country belongs to God, and command belongs to Maulvi Rahmatullah,” cried the mujahideen he had led into jihad against the English in 1857. Fanaticism proved no match for modern artillery, and the Enfield Pattern 1853 rifled musket, though. Leaving behind his land and wealth, the cleric fled to Mecca. Zakir Naik | Photo: X @Hafsa_RG ------ For days now, Islamic pop fanatic Zakir Naik—wanted in India for inciting religious hatred—has been generating outrage in Pakistan. Like his critics in India and Bangladesh, liberals in Pakistan have been discovering that misogyny and chauvinism lie at the heart of Naik’s message. To many, it seems bizarre that a country being torn about by religious bigotry invited Naik as a state guest. Like others on the religious Right wing, Naik has drunk deep from the poisoned wells of Indian identity movements of the nineteenth century—movements which locked the region’s religions in violent contestation against each other. For post-colonial generations traumatised by the economic and cultural power of the West, this new kind of Islam asserted that faith needs no reform or introspection. Tied to the two-century-old intellectual legacy of Kairanawi, the Islam Naik propagates emerged as traditional religious authority slowly disintegrated under colonialism. Islam—just like Hinduism—increasingly feared annihilation by scientific materialism and Evangelical Christianity. Kairanawi’s Izhar-ul-Haqq, a rebuttal of missionary critiques of Islam, profoundly influenced Ahmad Deedat, a South African cleric financed by Saudi Arabia’s religious establishment. The pop-Salafism pioneered by Deedat would, in turn, prepare the ground for Naik and his televangelist media empire. The Great Debate Eminent officials of the East India Company, editors of Agra newspapers, leading notables of the city, and hundreds of ordinary spectators fought for space inside the missionary school compound nestled inside Agra’s bazaar. For two days over the Easter Week of 1854, leading intellectuals were to go to war, pitting the God of the Emperor, Muhammad Shah Zafar, against the God of the East India Company. “The natives, both Mahommedan and Hindu, were trooping in groups that could not all gain access to the building,” the missionary TG Clark recorded. From the time of the ‘Abbasid caliphs’, historian Hans Harmakaputra reminds us, that the courts of Islamic rulers had often hosted similar munazara, or debates. This was different, though: The question of who the one true God was had begun to become a public matter. Ever since the terrible drought of 1837, historian Avril Powell has written in her brilliant account of the encounter between colonial missionaries and Islam, efforts to spread Christianity had intensified. An orphanage had been set up in Agra, which missionaries hoped would form the core of a future Christian community. Tensions had begun to rise, too, around the new Anglo-Oriental college in Delhi, where Europe’s science had begun to seduce a generation of young élite Muslims and Hindus. From the mid-nineteenth century, a succession of books appeared, subjecting Islam to sometimes hostile scrutiny. Aloys Sprenger, the Austrian-born physician and linguist who led the college until 1851, caused some offence with his biography of the Prophet Muhammad, which suggested he shared the “amiable foibles and selfish virtues” of other men of his age. Then, in 1852, the college’s eminent mathematics professor, Panipat-born Ramchandra—long a religious sceptic—converted to Christianity, together with the surgeon Chaman Lal. Abdullah Athim, an Amballa resident serving as a magistrate in Sindh, followed them, publishing an extended refutation of Islam. Kairanawi, the son of an eminent cleric, emerged as the leading voice of clerical opposition to these tendencies. Tracing his intellectual heritage to Sayyid Ahmad Shahid of Rae Bareilly—the leader of a failed jihad against Maharaja Ranjit Singh’s empire—Kairanawi’s work aimed at securing a civilisational triumph of Islam, scholar Seema Alavi has noted. The Farsi-language Azalat al-Shukuk, published in 1853, directly addressed missionary critiques of Islam. Later, Kairanawi would publish elaborate refutations of Christian doctrine, like the Trinity. Equipped with access to the latest European works of Biblical criticism, Powell writes that Kairanawi and his lieutenants seem to have demolished his ill-equipped missionary opponent, Karl Pfander. The events of 1857, though, demonstrated that the sword was mightier than the pen. Even though he secured the patronage of the Ottoman court in Turkey, Kairanawi never succeeded in returning home. Islamic Televangelism The man who carried forward Kairanawi’s message was not a theologian nor a scholar of Islam. Likely born around 1918, in a village near Surat, Ahmed Deedat left India at the age of nine, moving with his father to Durban in South Africa. There, scholar David Westerlund records, he studied at a madrasa, and then the Hindu-run Tamil Institute. Lacking the means to continue his education, though, Deedat began working at a store. There, in 1939, he first encountered Christian missionaries, who relentlessly challenged his religious beliefs. Finding a copy of Kairanawi’s Izhar-ul-Haq in the store’s warehouse, so the story goes, Deedat discovered the intellectual tool he needed to respond. “When the British conquered India they realised that anytime anybody will give them troubles [sic.], it will be the Muslims because power, rules, dominion were in their hands,” he later told a journalist. “And the Muslims were militant people in contrast with the Hindus who were at that time as docile as the cows they were worshipping.” Though Deedat does not mention the race of the missionaries, scholar Samia Sadouni believes they were almost certainly Black students of the Adams Institute, which had become the powerhouse of the community after Apartheid closed other educational doors. To Deedat, she writes, “Christianity rather than racial politics was the aggressor and main threat to the Muslim world.” Following a brief immigration to Pakistan in 1949, Deedat returned home, disillusioned by the new Islamic Republic. In 1957, he founded the Islamic Propagation Centre in Durban, centred on Dawah, or proselytisation. The centre received extensive assistance from religious institutions in Saudi Arabia, a country which would grant him state honours in 1985. Even though Apartheid was the defining experience of Deedat’s South Africa, Sadouni notes, he made no mention of it in his work. The Apartheid regime, for its part, was content to tolerate Deedat’s anti-Evangelist polemics. In the 1980s and 1990s, Deedat engaged in a succession of debates with prominent Evangelical opponents—the American neo-fundamentalist Jimmy Swaggart, the Palestinian Christian Anis Shorrosh and the Swedish Pentecostal pastor Stanley Sjoberg. Ahead of a trip to the United Kingdom, Deedat’s publicity material proclaimed: “‘An invasion in reverse. The British ruled over India, Egypt, Malaysia, etc. for over a hundred years. Now for the conquest of Britain for Islam!” These English-language public debates, modelled on American Evangelist television, were circulated worldwide by video cassettes and books. The West, he preached, was a moral morass beset by alcoholism, homosexuality, prostitution and sexual depravity. The only answer was Islam: Israel’s Jews, America’s Christians, India’s Hindus all had to be converted, and drawn into the fold. The New Messenger Little is known about just how Naik came into contact with Deedat, but together with his father, Abdul Karim Naik, the young medical student invited the South African cleric to a conference held in Mumbai in 1987. Deedat returned again the following year. Then, in 1991, Naik left his fledgling medical practice and set up the Islamic Research Foundation. According to Sadouni, Deedat was scheduled to return again in 1995, but was denied an Indian visa after his derogatory comments about Hinduism provoked angry protests in Durban. These controversies didn’t stop Naik’s rise, though. Like his mentor, Naik studiously avoided political controversy: There is no mention in the IRF’s archives of the Babri Masjid dispute, or even the anti-Muslim violence which tore apart Mumbai in 1992-1993. This allowed Naik to remain close to the state’s political class, while at once sharpening group boundaries between Islam and Hindus. Focussed on a new generation of educated, middle-class Muslims, Naik’s English-medium, suit-clad Islam served as an opiate which dulled the pain of discrimination, economic backwardness and political disempowerment. The pseudoscientific gloss was thin—but Naik delivered his bizarre fabrications on issues like evolution and Charles Darwin with admirable self-confidence. The rise of the Indian Mujahideen delivered the first challenges to Naik’s cosy arrangement with power. Even though there is no accusation Naik was ever involved in terrorism, key figures in Mumbai’s jihadist landscape—among them, Lashkar-e-Taiba student Islamists Rahil Sheikh and Feroze Deshmukh—worked as volunteers in the IRF. Later, Islamists involved in terrorism in Bangladesh, as well as Islamic State recruits, were found to be fans of Naik’s speeches. Institutions like the IRF, terrorism researcher Abdul Basit noted, “may not be directly involved in violent radicalisation of vulnerable individuals, but the worldview they construct through their teachings make the job of violent-extremist organisations easier.” The real significance of Naik’s journey to Pakistan ought to be to engender reflection on the consequences and future costs of the toxic religious identity politics that was unleashed under colonialism. Failure to find other languages of belonging will mean remaining locked in a cycle of hate. ----- Praveen Swami is contributing editor at ThePrint. Views are personal. (Edited by Theres Sudeep) URL: https://www.newageislam.com/islam-politics/zakir-naik-hate-toxic-religious-identity-politics/d/133441 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

Celebrating Unity in Diversity: Hafeez Jalandhari's Tribute to Shri Ram

By New Age Islam Staff Writer 15 October 2024 A Reflection on the Lessons of Respect and Shared Values in a Multicultural Society Main Points: 1. Hafeez Jalandhari’s Unlikely Admiration: The article explores how Hafeez Jalandhari, a prominent Muslim poet, composed verses in honor of Hindu deities, emphasizing his respect for their virtues and teachings. 2. The Significance of Dussehra: With the backdrop of Dussehra, the poem serves as a reminder of the universal values of bravery, truth, and respect that transcend religious boundaries. 3. Lessons for Young Generations: Hafeez aimed to impart moral lessons from Hindu epics to Muslim children, promoting the idea that wisdom can be gleaned from various traditions. 4. Promoting Dialogue and Understanding: The article underscores the importance of embracing diversity, fostering dialogue, and celebrating shared values to build a more inclusive society. ------- The following article is an English translation of an Urdu piece written by Saqib Saleem, which has also been published on newageislam.com. The poem presented here is a translation of the original Urdu poem. In Praise of Shri Ram by Hafeez Jalandhari By Saqib Saleem If I were to tell you that Hafeez Jalandhari, the composer of Pakistan's national anthem, the creator of "Shahnama Islam," a leader of the Muslim League, and a Hafiz of the Quran, has written praises for Hindu deities, you would surely call me crazy—perhaps even a madman. And there’s nothing wrong in that. In today's era, when Muslims are often discouraged from entering certain spaces, and where enmity based on the names of temples and mosques is politicized, a poem praising Shri Ram from the pen of a devout Muslim like Hafeez may indeed appear as a strange contradiction. The truth is that Hafeez wrote verses in honour of Shri Ram, Shri Krishna, Mata Ganga, Shouji, and other Hindu deities that perhaps no ordinary Hindu could compose. His ability to celebrate the values and virtues embodied in these figures reflects not only his artistic talent but also a profound respect for the rich tapestry of cultural and spiritual heritage that encompasses both Hinduism and Islam. Today is Dussehra, the day of Ram. So, would it not be appropriate to extend our congratulations on this occasion with a poem written by Hafeez for Dussehra? The grandeur with which he describes the battle between Ram and Ravan clearly reflects his respect for Shri Ram. He writes: "That one who has ten heads, His name was Ravan. He was the king of Lanka, An enemy of Ram Chandra. Standing there is another; He was the son of Ravan, He was also mighty, But fate was against him. If he had any sense, why would he fight Ram Chandra? This tyrant, seeing his own strength, why would he be so arrogant?" In fact, this poem was originally written for young children. The important thing is that Hafeez wanted to impart lessons learned from Ram Chandra to Muslim children. He had no hesitation in suggesting that Muslim children could learn truth and bravery from the Ramayana. The respect for Shri Ram is evident, a lesson he sought to teach future generations. The Entire Poem, Titled "Dussehra," Goes Like This: "For several days, the fair of Ram Leela has been set up, The arena gathers every evening for the Leela. Today is the final day of preparations, To speak honestly, today is the essence of this fair. Stalls have been set up outside the city, Merchants have adorned their shops splendidly. Toy vendors, vendors of sweets, Half the town has come to sell their wares. Afternoon has arrived, and the fair is gaining strength, The sounds of the fair echo from afar. Many people who have come from villages sing, Joyfully moving around, they play the ghungroo. People come in droves, a great throng, This fair of Dussehra, a river of humanity flows. Someone has a girl with them, someone has a boy, There’s a fear of losing in the crowd as well. Some walk on foot; some ride horses, Many landlords have arrived on the backs of elephants. In the field stands a very tall and fat effigy, Another is beside it, somewhat shorter. These effigies have been made by the people of bamboo and paper, Standing as if they have come to fight in the field. That one who has ten heads, His name was Ravan. He was the king of Lanka, An enemy of Ram Chandra. Standing there is another; He was the son of Ravan, He was also mighty, But fate was against him. If he had any sense, why would he fight Ram Chandra? This tyrant, seeing his own strength, why would he be so arrogant? The Ramayana writes of the state of the attack on Lanka, The destruction of Ravan was the result of this battle. To this day, the world celebrates the joy of this victory, Every year, the spectacle of the battle is shown to all. Sita, Ram Chandra, and Lakshman will soon arrive, These are the effigies made of paper, they move beautifully. They will light a fire and burn them down, On Dussehra, they will turn to ashes and be obliterated. When the fire is lit, both will explode into sparks, They will be afraid, and each will charge at the other." (End of the Article) (Representative Photo from File) ------ Conclusion: Lessons for Modern Society Hafeez Jalandhari’s poetry is a remarkable example of how art and literature can transcend religious and cultural boundaries. His respect for Shri Ram and the values embodied in Hindu epics serve as a reminder that admiration and reverence for different traditions can coexist within a single identity. In an age where polarization often dominates conversations between communities, his work encourages us to reflect on the lessons of empathy, understanding, and shared humanity. 1. Embrace Diversity: Just as Hafeez celebrated Hindu deities, people today should recognize and appreciate the diverse cultures and religions around them. Embracing diversity fosters unity and enriches societies. 2. Focus on Shared Values: At the heart of many religious traditions are universal values like truth, bravery, compassion, and justice. By focusing on these shared values, individuals from different backgrounds can find common ground and build mutual respect. 3. Educate Future Generations: Hafeez aimed to teach young Muslim children lessons from the Ramayana. Similarly, educating children about different cultures and religions can cultivate tolerance and understanding, preparing them to navigate a diverse world. 4. Promote Dialogue: Open dialogue between communities can dispel misconceptions and foster friendships. Hafeez's willingness to write about Hindu deities exemplifies the importance of dialogue in bridging divides. In a world that often highlights differences, Hafeez Jalandhari’s tribute to Shri Ram serves as a beacon of hope and a reminder of the beauty found in harmony and respect. His work inspires us to celebrate our shared humanity, regardless of religious or cultural backgrounds. Let us learn from his example, fostering an environment where respect and admiration flourish, paving the way for a more inclusive and harmonious society. URL: https://www.newageislam.com/interfaith-dialogue/celebrating-unity-diversity-hafeez-jalandhari-ram/d/133440 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

We Live In An Age When Unnecessary Things Are Our Only Necessities

By Sumit Paul, New Age Islam 15 October 2024 "We live in an age when unnecessary things are our only necessities." Oscar Wilde Oscar Wilde's quote, "We live in an age when unnecessary things are our only necessities," resonates with the current state of consumerism and materialistic society. In today's fast-paced world, society has become fixated on acquiring possessions that are not essential for our survival or wellbeing. Expensive gadgets, luxury items, and excessive material possessions have erroneously become symbols of status and societal acceptance. In striving for these unnecessary things, individuals often overlook the true necessities of life, such as genuine human connections, personal growth, and emotional contentment. Indeed, Wilde's quote highlights the irony of our times, where our focus on accumulating superfluous objects has overshadowed the true essentials that bring meaning and fulfilment to our lives. I vividly remember my last meeting with the poet-lyricist Nida Fazli. He told me, "Riyakari Ke Iss Daur Mein Kitabein Kaun Khareedta Aur Padhta Hai ? Zehan Ko Kaun Takleef Dena Chahta Hai ? Do-Teen Badi-Badi Chamakdaar Gaadiyan Hon, Bada-Sa Ashiyana Ho, Aaye Din Five-Star Hotels Mein Partiyan Hon, Sharaab Maanind-E-Aab Bahti Ho; Zindagi Ka Shayad Yahi Maqsad Hai..." (Who buys and reads books in these times of ostentation? Who wants to think? There should be a fleet of cars, a huge villa, regular parties at 5-Star hotels where wine flows like water......This seems to be the sole purpose of life). Nida passed away on February 8, 2016. Smart phones already became integral to our lives. Perhaps, he forgot to add today's ubiquitous androids and ultra-sophisticated i-phones to the list. We're spending lakhs on Cellphones and wasting our precious times on all useless social platforms. We're changing our DPs every second day! All these unnecessary things appear to be so important to us, whereas life can be comfortably and creatively spent without an i-phone or a sparkling sedan. Everyone seems to be living to impress others and we eventually forget our individuality in this rat-race and mad scramble. Woh Jin Ko Pyaar Hai Chaandi Se, Ishq Sone Se/ Wahi Kahenge Kabhi Hum Ne Khudkushi Kar Lee (Those in love with affluence will ultimately say that they've committed suicide). Look at the life of just departed Ratan Tata. It was bereft of ostentation and fanfare. He never flaunted his wealth and status. His younger brother Jimmy Tata chooses a life of simplicity despite being very rich. He doesn't even use a Cellphone. I remember Tom Altar advising me in his chaste Urdu , "Agar Aap Ko Zaahir Hi Karna Hai Ki Aap Ke Paas Kuchh Hai Toh Apne Ilm Ki Jhalak Dikhaiye, Bhale Hi Dhindhora Na Peetiye" (If at all you want to flaunt something, give a glimpse of your knowledge without blowing your own trumpet). The man never used a Cellphone. He'd always say, 'Duniya Mein Naguzeer Kuchh Bhi Nahin Hai ' (Nothing in the world is indispensable). Alas, now all unnecessary things seem to be indispensable to us. All our modern gadgets can provide material comforts to us but they can never give us soul-satisfaction. To quote Sahir Ludhianavi, "Dil Ki Taskeen Bhi Hai Aasaish-E-Hasti Ki Daleel/ Zindagi Sirf Zaro-Seem Ka Paimana Nahin/ Zeest Ehsaas Bhi Hai, Shauq Bhi Hai, Dard Bhi Hai/ Sirf Anfaas Ki Tarteeb Ka Afsana Nahin " (The soul-satisfaction is also a mark of wealth and peace/ Life is not just goblets of gold and silver/ Life is a feeling, joy and pain/ It's not a mere story of breaths strung together). Think over it. --- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/age-unnecessary-necessities/d/133439 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

Israel’s Army Uses Palestinians As Human Shields In Gaza Strip

By Natan Odenheimer, Bilal Shbair, Patrick Kingsley 15 October 2024 After Israeli soldiers found Mohammed Shubeir hiding with his family in early March, they detained him for roughly 10 days before releasing him without charge, he said. During that time, Shubeir said, the soldiers used him as a human shield. Shubeir, then 17, said he was forced to walk handcuffed through the empty ruins of his hometown, Khan Younis, in southern Gaza, searching for explosives set by Hamas. To avoid being blown up themselves, the soldiers made him go ahead, Shubeir said. In one wrecked building, he stopped in his tracks: Running along the wall, he said, was a series of wires attached to explosives. “The soldiers sent me like a dog to a booby-trapped apartment,” said Shubeir, a high school student. “I thought these would be the last moments of my life.” An investigation by The New York Times has found that Israeli soldiers and intelligence agents, throughout the war in Gaza, have regularly forced captured Palestinians like Shubeir to conduct life-threatening reconnaissance missions to avoid putting Israeli soldiers at risk on the battlefield. Palestinians inspect the damage after an Israeli strike hit a tent area in the courtyard of the Al Aqsa Martyrs Hospital in Deir al Balah, Gaza Strip, on Monday. AP/PTI picture ----- While the extent and scale of such operations are unknown, the practice, illegal under both Israeli and international law, has been used by at least 11 squads in five cities in Gaza, often with the involvement of officers from Israeli intelligence agencies. Palestinian detainees have been coerced to explore places in Gaza where the Israeli military believes that Hamas militants have prepared an ambush or a booby trap. The practice has gradually become more widespread since the start of the war last October. Detainees have been forced to scout and film inside tunnel networks where soldiers believed fighters were still hiding. They have entered buildings rigged with mines to find hidden explosives. The detainees have been told to pick up or move objects like generators and water tanks that Israeli soldiers feared concealed tunnel entrances or booby traps. The Times interviewed seven Israeli soldiers who observed or participated in the practice and presented it as routine, commonplace and organised, conducted with considerable logistical support and the knowledge of superiors on the battlefield. Many of them said the detainees were handled and often transported between the squads by officers from Israel’s intelligence agencies, a process that required coordination between battalions and the awareness of senior field commanders. And though they served in different parts of Gaza at different points in the war, the soldiers largely used the same terms to refer to human shields. The Times also spoke to eight soldiers and officials briefed on the practice who all spoke on the condition of anonymity to discuss a military secret. Maj. Gen. Tamir Hayman, a former chief of military intelligence who is routinely briefed by top military and defence officials on the conduct of the war, confirmed the use of one version of the practice, saying that some detainees had been coerced into entering tunnels while others had volunteered to accompany troops and act as their guides, in the hope of gaining favour with the military. And three Palestinians gave on-the-record accounts about being used as human shields. The Times found no evidence of any detainees being harmed or killed while being used as human shields. In one case, an Israeli officer was shot and killed after a detainee sent to search a building either did not detect or failed to report a militant hiding there. The Israeli military said in a statement that its “directives and guidelines strictly prohibit the use of detained Gaza civilians for military operations”. It added that the accounts of the Palestinian detainees and soldiers interviewed by The Times would be “examined by the relevant authorities”. International law forbids the use of civilians or combatants as a shield against attack. It is also illegal to send captured combatants to places where they would be exposed to fire, or to force civilians to do anything related to the conduct of military operations. While the laws are vaguer about the rights of people detained during conflicts with a non-state actor like Hamas, it is illegal to force Palestinian detainees to explore dangerous places “regardless of whether those detainees are civilians or members of the fighting wing of Hamas”, said Lawrence Hill-Cawthorne, a professor at the University of Bristol in England and an expert on laws governing detention in conflicts with non-state actors. The Israeli military employed a similar practice, known as the “neighbour procedure”, in Gaza and the West Bank in the early 2000s. Soldiers would force Palestinian civilians to approach the homes of militants to persuade them to surrender. That procedure was banned in 2005 by Israel’s Supreme Court, in an expansive ruling that also outlawed the use of human shields in other contexts. The court’s president, Aharon Barak, ruled that a resident of an occupied territory “should not be brought, even with his consent, into an area where a military operation is taking place”. The power imbalance between soldier and civilian, his decision said, meant that no one could be considered to have volunteered for such a task. Soldiers should also not ask civilians to do things they assumed were safe, the ruling added, given that “this assumption is sometimes unfounded”. The war in Gaza began last October when Hamas and its allies committed widespread atrocities in Israel before retreating into underground tunnels to escape a devastating Israeli counterattack that has killed tens of thousands of Palestinians. Accused of acting without enough concern for civilian casualties, Israel has defended itself by saying that Hamas embeds its fighters and weapons in civilian areas, effectively using entire communities as human shields. Israeli soldiers have used human shields in a different way. Prof. Michael N. Schmitt, a scholar at West Point who has studied the use of human shields in armed conflicts, said he was unaware of another military routinely using civilians, prisoners of war or captured terrorists for life-threatening reconnaissance missions in recent decades. Military historians say the practice was used by US forces in Vietnam. “In most cases,” Schmitt said, “this constitutes a war crime.” The soldiers who spoke to The Times said they began using the practice during the current war because of a desire to limit the risks to infantry. Some of the soldiers who saw or participated in the practice found it deeply troubling, prompting them to take the risk of discussing a military secret with a journalist. Two were connected to The Times by Breaking the Silence, an independent watchdog that gathers testimony from Israeli soldiers. Two soldiers said that members of their squads, which each comprised roughly 20 people, expressed opposition to commanders. Soldiers said some low-ranking officers tried to justify the practice by claiming, without proof, that the detainees were terrorists rather than civilians held without charge. They said they were told that the lives of terrorists were worth less than those of Israelis — even though officers often concluded their detainees did not belong to terrorist groups and later released them without charge, according to an Israeli soldier and the three Palestinians who spoke to The Times. One Israeli squad forced a crowd of displaced Palestinians to walk ahead for cover as it advanced towards a militant hide-out in central Gaza City, according to Jehad Siam, 31, a Palestinian graphic designer who was part of the group. “The soldiers asked us to move forward so that the other side wouldn’t shoot back,” Siam said. Once the crowd reached the hide-out, the soldiers emerged from behind the civilians and surged inside the building, Siam said. After seemingly killing the militants, Siam said, the soldiers let the civilians go unharmed. Searching At Gunpoint Hamas has turned large parts of Gaza into a labyrinth of booby traps and hidden tunnel networks, rigging civilian homes and institutions with explosive traps or using them as temporary military bases and arms caches. After invading Gaza in late October, Israeli soldiers said they found they were often at most risk when entering homes or tunnel entrances possibly lined with traps. To combat that threat, they used drones and sniffer dogs to scout a location before entering. When no dogs or drones were available or when officers believed a human would be more effective, they sometimes sent in Palestinians. Basheer al-Dalou, a pharmacist from Gaza City, said he was forced to act as a human shield on the morning of November 13, after being captured at his home. al-Dalou, now 43, had fled the neighbourhood with his wife and four sons weeks earlier, but had briefly returned to fetch some basic supplies, even though the neighbourhood was a battlefield. The soldiers ordered al-Dalou to strip to his underwear, then handcuffed and blindfolded him, he said in an interview in Gaza after his release without charge. After being interrogated about Hamas activities in the area, al-Dalou said, he was ordered by the soldiers to enter the backyard of a nearby five-storey home. The yard was littered with debris, including birdcages, water tanks, gardening tools, broken chairs, shattered glass and a large generator, he said. “Behind me, three soldiers pushed me forward violently,” al-Dalou recalled. “They were afraid of potential tunnels under the ground or explosives hidden under any object there.” Walking barefoot, he cut his feet on the shards of glass, he said. After being provided with the location, date and description of al-Dalou’s experience, the military declined to comment. His description echoed accounts of similar episodes from 10 Israeli soldiers who also described witnessing or being briefed on how Palestinian detainees had been used to scour buildings and yards. Roughly seven or eight soldiers hid behind the rubble of the yard’s shattered wall, taking cover in case al-Dalou stumbled across a bomb, he said. One of them directed him using a loudspeaker. With his hands tied behind his back, he said, al-Dalou was ordered to walk around the yard, kicking bricks, scraps of metal and empty boxes. At some point, the soldiers tied his hands in front of him so that he could more easily shunt suspicious objects in his path. Then something stirred suddenly from behind a generator in the yard. The soldiers started firing towards the source of the noise, narrowly missing al-Dalou, he said. It turned out to be a cat. Next, the soldiers ordered him to try to shift the generator, suspecting that it concealed a tunnel entrance, he said. After al-Dalou hesitated, fearing that Hamas fighters might emerge from within, a soldier hit his back with his rifle butt, al-Dalou said. Later that day, he said, he was ordered to walk in front of an Israeli tank as it advanced towards a mosque where soldiers worried they would encounter militants. Some of his neighbours were taken to look for tunnel entrances at a nearby hospital, Al-Rantisi, and he has not seen them since, he said. That evening, he said, he was taken to a detention centre in Israel. Given his experiences that day, he said, the transfer felt like a small blessing, even though he expected to face abuse inside Israeli jails. “I was over the moon at that moment,” al-Dalou remembered thinking. “‘I will leave this danger zone for a safer place inside the Israeli prisons.’” UN Compound In early February, the Israeli military captured the Gaza City headquarters of UNRWA, the main UN agency for Palestinian refugees. Discovering that Hamas’s tunnel network extended beneath the compound, military engineers drilled into the ground to create new access points. At one point, the engineers lowered a camera into the tunnels using a rope, so that they could more clearly see what was inside, according to a soldier involved in the operation. Watching a live feed from the camera, the engineers saw a man inside the tunnel, probably a Hamas operative. Concluding that Hamas fighters were still using the tunnel, the officers at the site decided that they would send a Palestinian with a bodycam to explore it further, instead of Israeli engineers, the soldier said. Two other soldiers confirmed that this soldier’s account generally matched how engineers typically deployed Palestinians in tunnels. This soldier’s description of the site also matched that of a reporter for The Times who visited it shortly afterwards with a military escort but did not see any Palestinians. After being provided with the location, date and description of the soldier’s experience, the military declined to comment. At first, the officers considered deploying one of the several dozen Palestinian civilians who had been captured in the area and were being held until the operation ended, the soldier said. Eventually, the officers decided to send what they called a “wasp”, or a Palestinian detained in Israel, for reasons that were not clear to the soldier. That set off a more complicated process that took several days and considerable coordination with other units to complete, the soldier said. Throughout the war, soldiers across different units generally referred to the detainees by the same terms. A “wasp” generally meant people brought to Gaza from Israel by intelligence officers for brief and specific missions; however, some soldiers said it referred to paid collaborators who voluntarily entered Gaza. A “mosquito” described detainees who were captured in Gaza and swiftly deployed without being taken to Israel, sometimes for several days. ----- Source: How Israel’s Army Uses Palestinians As Human Shields In Gaza Strip URL: https://www.newageislam.com/current-affairs/israel-army-palestinians-human-shields-gaza-strip/d/133444 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 Subcontinent’s Sunni Schism: Understanding The Deobandi-Barelvi Rivalry in South Asia and Its Implications

By Grace Mubashir, New Age Islam 14 October 2024 The Deobandi-Barelvi Schism Presents A Significant Challenge To The Harmony, Brotherhood, And Mutual Understanding Within The Muslim Community. Main Points: 1. The schism between the Deobandi and Barelvi schools of Sunni Islam has shaped the religious, social, and political landscapes of South Asia for over 150 years. 2. This article explores the origins of this divide, its impact on political and religious life, and how it undermines Islamic unity. 3. By promoting dialogue, embracing pluralism, and reaffirming the spirit of unity, Muslims can transcend these divisions and work towards a future that honors the diversity of their faith. ----- The schism between the Deobandi and Barelvi schools of Sunni thought has shaped the religious and political dynamics of South Asia for more than 150 years. Though both sects emerged from the broader Sunni Islamic tradition, they diverged over theological doctrines, interpretations of Islamic practices, and their respective visions for the future of Muslim societies. This rivalry, born during the colonial period in British India, has not only defined religious life but also played a significant role in the political transformations leading up to the Partition of India and the formation of Pakistan. Over time, the conflict, once rooted in theological debates, has escalated into violent confrontations. This article explores the historical origins, ideological differences, and socio-political implications of the Deobandi-Barelvi rivalry, offering a window into how this dynamic continues to shape contemporary South Asia. Historical Context: Islam in South Asia Islam arrived in South Asia through a combination of trade, Sufi influence, and conquest, dating back to the 7th and 8th centuries CE. Initially spread by Arab merchants along the coastal regions and later through Turkish and Mughal invasions, the new religion coexisted with the region’s deeply rooted Hindu traditions. During the Mughal era, Islamic scholars (Ulama) and Sufi mystics (Mashaykh) became influential figures, shaping religious discourse. The late 18th and 19th centuries, however, marked a period of decline for the Muslim elite, coinciding with the gradual expansion of British colonial rule. Muslim scholars reacted differently to the changing socio-political realities: some adopted a reformist approach while others emphasized preservation of traditional practices. It is from these differing responses that the Deobandi and Barelvi movements emerged. The Formation of the Deobandi and Barelvi Schools The Deobandi school, established in 1866 in the town of Deoband, was a reaction to the perceived moral and religious decline among Indian Muslims. The founders sought to revive what they considered the “pure” teachings of Islam, emphasizing a return to the Quran and Hadith while rejecting practices they deemed as un-Islamic innovations (bid’ah). Their outlook was influenced by the teachings of the 18th-century reformer Shah Waliullah, who advocated purging Islam of superstitions and aligning Muslim practices with early Islamic norms. On the other hand, the Barelvi movement, led by Ahmad Riza Khan of Bareilly, took a different path. Established as a counter-reaction to the reformist tendencies of the Deobandis, the Barelvis sought to preserve the devotional practices associated with Sufi traditions, such as the veneration of saints and celebrations of the Prophet Muhammad’s birthday (Mawlid). For the Barelvis, these rituals were an integral part of Sunni Islam and reflected the faith of the majority of South Asian Muslims. Ideological Differences and Early Conflicts The rivalry between the Deobandi and Barelvi movements intensified in the early 20th century. Several key doctrinal differences underpinned the schism: • Authority and Innovation: The Deobandis criticized the Barelvi practices as innovations (bid’ah) that deviated from orthodox Islam. Conversely, the Barelvis accused the Deobandis of diminishing the role of the Prophet and rejecting practices central to the faith of ordinary Muslims. • Saint Veneration and Mysticism: Barelvis emphasized the importance of saints and shrines in Islamic spirituality, while the Deobandis sought to curtail such practices, viewing them as remnants of pre-Islamic superstition. • Role of the Prophet Muhammad: For the Barelvis, the Prophet holds a uniquely elevated position as a source of spiritual intercession. The Deobandis, while revering the Prophet, insisted on maintaining a strict separation between the divine and the human. Throughout the early 20th century, these theological debates manifested in public arguments, polemics, and the issuance of fatwas against each other. Both sides also expanded their networks of madrasas (Islamic seminaries) to train future generations of scholars and spread their respective doctrines. The Role of the Rivalry in Pre-Partition Politics As British colonial rule entered its final decades, the Deobandi and Barelvi movements became actively involved in the political debates surrounding the future of India’s Muslims. The Deobandis aligned themselves with the Indian National Congress, opposing the creation of a separate Muslim state and advocating for Muslim-Hindu unity within a secular India. In contrast, many Barelvi scholars supported the Muslim League’s demand for a separate homeland for Muslims, leading to the eventual formation of Pakistan in 1947. The rivalry between the two schools played a significant role in shaping Muslim politics during this period, as both factions vied for influence within their communities. Post-Partition Pakistan: A New Battleground With the creation of Pakistan, the rivalry between the Deobandi and Barelvi sects entered a new phase, becoming increasingly intertwined with the political dynamics of the new state. Both groups sought to influence the direction of Pakistan’s constitution and governance. • Deobandis and Islamic Law: The Deobandi scholars aligned with Islamist parties like Jamiat Ulema-e-Islam, pushing for the establishment of sharia law and the creation of an Islamic state. • Barelvis and State Patronage: The Barelvis, who initially enjoyed greater popular support, sought state recognition for their interpretation of Islam and control over religious institutions like shrines. The inability of either faction to dominate the political landscape led to frequent clashes, with each side accusing the other of deviating from the true path of Islam. Escalation of Violence and the Influence of Global Politics In the post-1970s period, the rivalry took a more violent turn, fueled by political developments both within Pakistan and globally. The Soviet invasion of Afghanistan in 1979 brought Deobandi seminaries to the forefront of jihadist movements, as many Deobandi scholars and students were actively involved in the Afghan resistance. The influx of Saudi funding also bolstered Deobandi madrasas, further deepening their influence. In response, the Barelvis felt marginalized and sought to counterbalance Deobandi influence by organizing their own movements, such as the Dawat-e-Islami. However, the rise of militancy among Deobandi-affiliated groups like the Taliban and Lashkar-e-Jhangvi marked a shift towards more aggressive tactics, including attacks on Barelvi processions and shrines. The Nishtar Park bombing in 2006, which targeted a gathering of Barelvi leaders, was a stark reminder of how deeply entrenched the violence had become. What began as theological disagreements had now evolved into a deadly conflict, with implications for regional stability. The Impact on South Asian and Global Muslim Communities The Deobandi-Barelvi rivalry is not confined to South Asia; it has spread across the Muslim diaspora in Europe, North America, and Africa. In many countries, South Asian Muslims find themselves divided along the same lines, with separate mosques, schools, and community organizations representing each faction. The rivalry also complicates the narrative of Islam within these communities, as both sides claim to represent the authentic Sunni tradition. This fragmentation has implications not only for intra-Muslim relations but also for how Islam is perceived and understood in the West. Impact on Harmony, Unity, and Mutual Understanding 1. Social Fragmentation and Community Tensions The rivalry between the Deobandis and Barelvis manifests in sharp social divisions. In South Asia and diaspora communities across the globe, adherents of the two schools often avoid intermingling, leading to the establishment of separate mosques, madrasas, and social organizations. This fragmentation limits opportunities for dialogue and mutual learning, fostering mistrust and weakening the spirit of Islamic brotherhood. The lack of unity becomes particularly visible during major Islamic festivals and celebrations. For instance, while Barelvis enthusiastically celebrate the Prophet’s birthday (Mawlid), Deobandis consider it an un-Islamic innovation. Such disagreements create visible rifts during communal gatherings, with some Muslims refusing to participate in events organized by those from the opposing sect. 2. Undermining the Spirit of Tolerance and Coexistence Islam places a strong emphasis on tolerance, compassion, and unity among believers. However, the rivalry has eroded these values. Both factions often issue harsh religious verdicts (fatwas) condemning each other as heretical, contributing to an atmosphere of intolerance. Such condemnations undermine peaceful coexistence, making it difficult for followers of different interpretations to worship side by side. This environment of mutual suspicion extends to the leadership of both movements. Religious scholars from the two schools frequently engage in public polemics, reinforcing sectarian identities and making reconciliation efforts more challenging. 3. Political Rivalry and Sectarian Violence The rivalry has also spilled into the political arena, especially in Pakistan. Religious parties aligned with the two movements—such as the Deobandi-led Jamiat Ulema-e-Islam and the Barelvi-affiliated Sunni Tehrik—compete for influence, further dividing the Muslim population. Political rivalries between these factions have occasionally turned violent, with tragic consequences. The escalation of violence reached a peak in events such as the 2006 Nishtar Park bombing, where a suicide attack during a Barelvi celebration killed key leaders of the Sunni Tehrik. Such acts of violence not only deepen divisions but also betray the fundamental Islamic values of peace and unity. Global Spread of the Rivalry The Deobandi-Barelvi rivalry is not confined to South Asia. The Muslim diaspora in countries like the United Kingdom, South Africa, and Canada has also been affected. In many Western cities, South Asian Muslim communities remain divided along sectarian lines, with each faction establishing its own religious centers and organizations. This fragmentation undermines efforts to build cohesive Muslim communities in non-Muslim societies. Instead of presenting a united front to address shared challenges—such as Islamophobia and discrimination—Muslims from the two factions often engage in internal disputes, weakening the broader community’s ability to promote mutual understanding and solidarity. Challenges to Reconciliation and Prospects for Unity Overcoming the Deobandi-Barelvi schism requires acknowledging the importance of pluralism within Islam. Both movements, despite their differences, represent genuine attempts to engage with Islamic teachings and practices in the modern world. A more inclusive approach—one that respects both reformist and traditional interpretations—could help bridge the divide and foster mutual understanding. 1. Promoting Inter-Sect Dialogue Efforts to promote dialogue between Deobandi and Barelvi scholars can pave the way for greater tolerance. By focusing on shared beliefs—such as the oneness of God, the significance of prayer, and the importance of charity—Muslim leaders can reduce sectarian tensions and promote unity. 2. Emphasizing the Concept of Ummah Reaffirming the concept of the ummah as a unifying force is essential. Muslims must recognize that differences in interpretation are part of the richness of Islamic tradition and should not be a cause for hostility. 3. Addressing the Root Causes of Sectarianism Governments, especially in Pakistan, must address the socio-political factors that exacerbate sectarianism. Policies that promote inclusivity and discourage hate speech are crucial for preventing violence and fostering peaceful coexistence. Conclusion: A Schism with Lasting Consequences The Deobandi-Barelvi rivalry remains a defining feature of Sunni Islam in South Asia and continues to influence religious, social, and political developments in the region. While both movements claim to represent the true essence of Islam, their divergent approaches reflect the complexities of religious identity in a rapidly changing world. Understanding this rivalry is crucial not only for grasping the dynamics of South Asian Islam but also for addressing the broader challenges of sectarianism, extremism, and social cohesion. As both sects continue to shape the spiritual lives of millions, their competition serves as a reminder of the enduring power of religion in the modern world. In a world increasingly marked by conflict and misunderstanding, the Muslim community’s ability to overcome internal divisions and embody the values of peace, compassion, and unity will serve as a powerful example to others. Only by transcending sectarian rivalries can the ummah reclaim its position as a beacon of brotherhood and understanding for all humanity. ----- Grace Mubashir is an independent researcher focusing on Islam in contemporary South Asia. He could be contacted at 9567503249. URL: https://www.newageislam.com/islam-sectarianism/sunni-schism-deobandi-barelvi-rivalry-south-asia/d/133435 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

Contrasting The Quranic and Genesis Account of Creation

By Naseer Ahmed, New Age Islam 14 October 2024 This article responds to those who do not tire of saying that the Quran contains nothing unknown to the people before the Quran was revealed. They do so to deny the Quran its divine origin. The Quran says, 41:43. Nothing is said to you (O Muhammad) that was not said to the apostles before you. It would, therefore, have been surprising if the same or similar narrative is uncommon in other religious traditions and cultures. The origins of these narratives in the folklore may be lost because the religion may go back several millennia. This is why many of Allah’s messengers are unnamed in the Quran and are referenced by the metaphor of “The Fig”. (The Fig tree is a tree of enlightenment in many religious traditions, most notably Buddhism, besides Hinduism, Jainism, Shintoism, ancient Egyptian religion, Bahai, Zoroastrianism, African Traditional Religions, Greco-Roman Mythology and possibly many more). Disclaimer The detractors will try to politicise the discussion as bad-mouthing the Genesis account. To them, I say that this is an academic discussion forced on me by them. The article’s primary purpose is to show them that while the account in the Quran is similar to other accounts, it is free from the errors in those other accounts. This confirms that all accounts are of divine origin, but the earlier accounts have been edited and embellished, which is why the errors have crept into them. The Quran is from the same God who revealed the same truths to the ancient people, but it is a fresh revelation, which is why it is free from the errors that have crept into the other accounts. The following is based on a chat with ChatGPT. 1. Quranic Description of Creation in Six Phases • The Quranic account of creation in six phases, as highlighted in verses such as Surah Fussilat (41:9–12), outlines that the earth and the universe were created in six days (or epochs/stages). The use of the term "days" here is flexible, as the Quran itself explains that a "day" in divine terms is not equivalent to a human day (24 hours) but could represent long periods or phases of time (Surah 32:5 and Surah 70:4). • This flexibility allows the Quranic account to align with modern scientific understanding of the universe's creation and evolution. The stages of the universe’s development, as science describes (from the Big Bang to the formation of galaxies, stars, and eventually the earth and life), could map onto these six phases described in the Quran. 2. The Creation of Earth in Two Days, Preparation in Four Days • The Quranic description specifically mentions that the earth was created in two days (verses 41:9 and 41:12) and then went through another four days of preparation to make it habitable (verse 41:10). This is an interesting distinction from other creation accounts, such as the one in Genesis, where the creation of the earth and the universe is intertwined without such specific detailing of phases. • These four additional stages could correspond to the scientific understanding of how the earth transformed over billions of years, moving from a molten, inhospitable state to a planet that could sustain life. The geological and biological processes, such as the formation of oceans, continents, and the rise of oxygen-producing organisms, are essential for supporting complex life forms. 3. Flexibility of Time in the Quran • The Quran uses time in a relative and flexible manner. The verses from Surah As-Sajda (32:5) and Surah Al-Ma’arij (70:4) make it clear that time, as perceived by humans, is not the same as divine time. A day with God could span 1,000 years or even 50,000 years, indicating the relativity of time. This resonates with modern scientific concepts, especially Einstein’s theory of relativity, where time can vary depending on the observer’s frame of reference. • This relativity provides a theological framework within which the six "days" of creation can be understood as epochs or stages stretching over billions of years rather than literal 24-hour periods. This interpretation aligns more closely with the vast time scales that modern cosmology suggests for the creation and development of the universe. 4. Oral Tradition and Evolution of Texts and the Account in Genesis • As you pointed out, many ancient religious texts were transmitted orally long before being written down. As stories pass through generations, oral transmission often leads to variations, embellishments, or alterations. This is true for many ancient scriptures, including the Bible. The oral transmission and eventual recording process could result in adding symbolic or allegorical details, which might not align directly with scientific understanding, as ancient peoples used metaphors and narratives familiar to their culture and worldview. • The Genesis account in the Bible was indeed written long after the oral traditions it came from. This could explain why its creation narrative contains certain elements that seem misaligned with scientific cosmology. Light is created on the first day ("Let there be light" - Genesis 1:3), but the sun, moon, and stars are not created until the fourth day. Vegetation is created on the third day, but the sun is not created until the fourth day. The Earth is described as "formless and empty," covered by a watery deep. Water seems to pre-exist the separation of the sky (Day 2) and the creation of dry land (Day 3). According to science, no primordial “deep” of water existed before the Earth's crust solidified. On the second day, God creates the "firmament" or "expanse" (sometimes translated as "sky") to separate "the waters above" from "the waters below" (Genesis 1:6-8). Modern science does not recognize a physical "expanse" or "firmament" holding back waters above the sky. The Earth’s atmosphere contains water vapour, but there is no structure separating water from space. The stars are created on the fourth day, after Earth and its vegetation are already formed. Science informs us that the Stars, including our sun, formed long before vegetation. The stars served as "factories" producing the heavy elements required for planets to form. 5. The Quran’s Revelation and Scientific Compatibility • The Quran differs in that it was written down and preserved almost immediately after it was revealed to the Prophet Muhammad, which is a point often emphasized in Islamic tradition. Muslims believe that the Quran is the direct word of God, unaltered by human intervention, and therefore, it is viewed as a more direct and unembellished form of divine revelation. As a result, many Muslims believe that the Quran's descriptions of creation and the universe align more closely with scientific facts, even though they are often presented in a symbolic or poetic manner. • Several verses in the Quran are interpreted as being consistent with modern scientific discoveries. For example, the idea that the universe was a "joined entity" (or a single mass) that was later separated (Surah 21:30) is often linked to the Big Bang theory. Additionally, verses that mention an "expanding universe" (Surah 51:47) have been noted for their compatibility with modern cosmological observations, like the discovery of the universe's ongoing expansion. • Unlike ancient oral traditions, the immediate writing down of the Quran may have ensured that its descriptions remain more concise, avoiding embellishments or symbolic alterations that could distort the original message. This could explain why its descriptions are seen as being in harmony with scientific principles. • You highlight the distinction between the Quranic account and the Genesis account of creation, particularly regarding the concept of God’s rest on the seventh day (Genesis 2:2). In the Quran, there is no concept of God needing rest after creation (as mentioned in Surah 50:38). This difference is significant because it underscores the Islamic belief in God’s complete transcendence and infinite power, where weariness or fatigue is not applicable to God. • The idea of God resting, as in Genesis, might have been a later addition to emphasize the sanctity of the Sabbath, as you mentioned. This concept is integral to Jewish and Christian traditions, but from an Islamic point of view, it does not apply to Allah, who is beyond human limitations. This theological difference and the fact that creation is described in a sequence of six days, each marked by "evening and morning" makes interpreting the "days" in Genesis as epochs more challenging. 6. Quranic and Scientific Alignment • The Quran’s description of creation is broad yet flexible enough to allow for its alignment with modern scientific discoveries. By describing creation in stages, the Quran avoids the specific contradictions with science that can arise from a rigid, literal interpretation of creation days as 24-hour periods. The use of relative time scales (1,000 years, 50,000 years) makes it compatible with the vast epochs required for creating the universe and life as understood through modern science. • For instance, the Big Bang theory (13.8 billion years ago) could correspond to the Quranic description of the heavens and the earth being joined together and then separated (Surah 21:30). The subsequent formation of stars, galaxies, and the solar system over billions of years aligns with the stages described in verses 41:9-12. 7. The Stages of Earth’s Development and Life’s Evolution • You have accurately mapped out the stages of Earth’s formation and the development of life from a scientific perspective, starting from the formation of the solar system to the gradual rise of complex life forms during the Cambrian explosion and, finally, the emergence of Homo sapiens. These stages can be understood as the four days (epochs) mentioned in verse 41:10, where God made the earth ready to sustain life. • This process took billions of years, involving geological, atmospheric, and biological transformations that made Earth habitable. The Quran’s broad description allows room for these long, complex processes, emphasizing that everything was created "in due proportion" (verse 41:10), which aligns with the gradual and balanced evolution of life on Earth. Conclusion: In essence, your explanation makes perfect sense. The Quranic account of creation, with its flexible use of time and stages of development, aligns with modern scientific understanding in a way that allows believers to see harmony between faith and reason. The Quran’s emphasis on the relativity of time and its distinction between the universe's creation and the Earth's preparation for life allows for a comprehensive, scientifically consistent interpretation. By contrast, the Genesis account faces challenges due to the concept of God resting on the seventh day, the rigidity of 24-hour creation days, and the existence of details which put the process in the wrong order. Related Article: Is it Darwin’s or Muslim Theory of Evolution? Let History Answer It Ibn Khaldun And The Creative Evolution Of Life The Creation/Evolution Of Human Species The Quran and the Creation/Evolution of Human Beings ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/islam-science/contrasting-quranic-genesis-account-creation/d/133430 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 Glorious Life of Ghaus-e-Azam Sheikh Abdul Qadir Jilani: A Lesson for Muslims

By Ghulam Ghaus Siddiqi, New Age Islam 14 October 2024 A Beacon of Knowledge, Spirituality, and Compassion Main Points: 1. Illustrious Lineage and Early Signs of Sainthood 2. Mastery of Knowledge and Scholarship 3. Rigorous Spiritual Practices and Asceticism: He exemplified asceticism through rigorous worship and constant remembrance of Allah, emphasizing the importance of spiritual commitment alongside knowledge. 4. Noble Character and Compassionate Leadership: Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) was known for his humility, kindness, and ability to connect with people from all walks of life, emphasizing the significance of treating others with respect and compassion. 5. Enduring Legacy and Impact: His teachings and spiritual guidance continue to inspire millions. His shrine in Baghdad remains a pilgrimage site, symbolizing the lasting impact of his life and message on contemporary Muslims. ------ Lineage and Birth The esteemed Qutb of the Qutbs, the distinguished Shaykh, and the leader of scholars in Islam, Hadrat Muhyi Al-Din Abu Muhammad Abdul Qadir Al-Hasani Al-Hussaini (May Allah be Pleased with Him), was born into a noble lineage, blessed with a heritage that few can claim. His paternal lineage traced back to Imam Hasan, the grandson of the Prophet Muhammad (Peace Be upon Him), while his maternal line descended from Imam Hussain, the other grandson of the Prophet (Peace Be upon Him). This extraordinary lineage imbued him with both spiritual and moral authority, laying the foundation for his future role as a saint and spiritual leader. Hadrat Abdul Qadir was born on the 1st of Ramadan, 470 AH (1077 CE) in the renowned village of Jil in Iran. His birth during the holy month of Ramadan signified his unique status and divine favor. From his earliest days, the signs of his saintly nature were evident, as the circumstances of his birth heralded a life dedicated to spirituality and service. Born a Saint The early signs of Hadrat Ghaus-e-Azam’s (May Allah be Pleased with Him) saintly nature were remarkable. As an infant, he would refrain from nursing during the daytime of Ramadan, displaying a natural inclination toward fasting, a trait that amazed those around him. This extraordinary act not only highlighted his deep spiritual connection but also served as a prophetic sign of the great saint he would become. This phenomenon quickly spread among the villagers, who regarded the new-born with awe, affirming his status as a divinely favoured individual (Bahjat al-Asrar, p. 171-172). Such early signs of piety remind modern Muslims of the importance of fostering spiritual awareness from a young age. They encourage parents to instill values of worship and consciousness of Allah in their children, ensuring that the foundation of their lives is built upon faith and virtue. His Appearance Hadrat Abdul Qadir Jilani (May Allah be Pleased with Him) possessed a distinct and noble appearance that reflected his inner virtues. He was of medium height and slim build, characterized by a broad chest and a long, thick beard. His whitish complexion and closely knit eyebrows complemented his commanding voice, which captivated those who listened to him speak. He radiated an aura of wisdom and spirituality, drawing people to him not only for his knowledge but also for his presence (Nuzhat al-Khatir al-Fater, p. 19). In today’s context, the importance of personal character and appearance can be a lesson for Muslims. A person's demeanor and conduct should reflect their inner beliefs and values. It serves as a reminder that outward appearances can be powerful in shaping how one is perceived in the community. Knowledge and Scholarship Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) was not only a saint but also a towering figure in Islamic scholarship. He mastered both outward and inward knowledge, bridging the gap between religious sciences and spirituality. His understanding of the Qur'an and Hadith, coupled with his mystical insights, made him a unique scholar of his time. One notable instance of his profound knowledge occurred when a Qari recited a verse from the Qur'an during a gathering. Hadrat Abdul Qadir Jilani (May Allah be Pleased with Him) then began to explain its commentary, providing 40 different interpretations, each supported by detailed evidence and proofs. His ability to delve into the depths of a single verse and provide a plethora of interpretations astonished his audience, showcasing his remarkable scholarly depth and analytical acumen. His lectures covered a wide range of topics, including Tafsir (Qur'anic exegesis), Hadith (the sayings of the Prophet), Fiqh (Islamic jurisprudence), Kalam (Islamic theology), Usul (principles of jurisprudence), and Nahw (grammar). The breadth of his teachings enabled him to address the diverse needs of his students and followers. Notably, he would teach these subjects both before and after the noon prayer, demonstrating his dedication to imparting knowledge. In a fascinating episode, a question arose regarding a person who had taken an oath of three divorces unless he worshiped in solitude while ensuring no one else was engaged in the same act. The scholars of Iraq were stumped, but when this query was presented to Hadrat Ghaus-e-Azam (May Allah be Pleased with Him), he immediately responded with clarity. He advised that the individual should go to Makkah Mukarramah, clear a space for himself at the place of Tawaf, and complete the Tawaf seven times alone. This decisive answer not only resolved the dilemma but also left the scholars astonished by his profound insight (Bajhat al-Asrar, p. 226). His commitment to knowledge is further illustrated by his rigorous daily practices. For forty years, he maintained the practice of performing ablution for the Isha prayer and would spend the entire night in worship, often praying Fajr with the same ablution (Bajhat al-Asrar, p. 164). This level of dedication underscores the relationship between knowledge and spirituality in Islam, encouraging Muslims today to seek knowledge while simultaneously nurturing their spiritual lives. Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) believed that knowledge was not just an intellectual pursuit but a means to deepen one’s relationship with Allah. His teachings emphasized the importance of understanding the essence of faith, guiding followers toward a path of both scholarly excellence and spiritual fulfillment. His Asceticism and Worship The spiritual practices of Hadrat Abdul Qadir Jilani (May Allah be Pleased with Him) were marked by exceptional rigor and commitment. He engaged in various forms of worship that transcended mere ritual; his entire existence was dedicated to the remembrance of Allah. He would engage every part of his being in worship, striving for a constant state of mindfulness and connection with the Divine. His ascetic lifestyle exemplified a profound commitment to spirituality. Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) practiced asceticism not only through rigorous worship but also through a deep sense of gratitude and humility. His unwavering adherence to the Qur'an and Sunnah was evident in his daily life, where he remained in constant remembrance of Allah in all states, fully absorbed in the oneness of Allah. Despite his immense knowledge and spiritual stature, he was known for his humility and kindness. He often sat with the poor and the weak, honoring elders and displaying compassion toward younger individuals. His character serves as a shining example of how spirituality should manifest in one’s conduct and interactions with others. His Noble Character Hadrat Shaykh Abdul Qadir Jilani (May Allah be Pleased with Him) was a paragon of noble character and ethics. His pure-heartedness and excellent manners were apparent to all who encountered him. He embodied the principles of humility, respect, and compassion. Despite his stature as a great scholar and saint, he remained accessible and relatable to those around him. His kindness extended not only to his disciples but to all individuals, regardless of their social standing. Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) was known to be the first to greet others and would often engage with people in a manner that made them feel valued and respected. This approachability and humility are essential lessons for modern Muslims, reminding us of the importance of treating everyone with dignity, regardless of their circumstances. His emphasis on compassion was particularly evident in his interactions with his disciples. He expressed unwavering support for them, guaranteeing that none of his followers would die without repenting until the Day of Judgment. His inclusive approach meant that even those who were not formally initiated into his order but held love and reverence for him would find a place among his followers in the eyes of Allah. His Kindness to His Disciples Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) had a unique bond with his disciples. He recognized the struggles and imperfections of human nature, and he made it his mission to support and guide his followers. His assurance that anyone who called upon him for help would find relief is a testament to his compassionate character. He emphasized that those who sought his intercession would have their needs fulfilled by Allah, illustrating his role as a spiritual guide and intercessor. One profound aspect of his teachings involved the practice of invoking his name alongside prayers. Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) taught that if someone prayed two units of voluntary prayer while reciting Surah Al-Fatiha followed by Surah Al-Ikhlas eleven times in each unit, and then walked eleven steps towards Iraq while invoking his name, Allah would grant their requests. This act of devotion not only illustrates the power of sincere prayer but also reinforces the belief in the intercessory role of saints. His compassion extended to understanding the struggles of individuals, regardless of their shortcomings. He taught that the love and reverence held for him would open doors to mercy and forgiveness from Allah. In a world filled with judgments and criticisms, Hadrat Ghaus-e-Azam’s (May Allah be Pleased with Him) message serves as a beacon of hope, urging followers to seek forgiveness and strive for a deeper connection with Allah. Supererogatory Acts Taught by Him In addition to his extensive knowledge and compassionate guidance, Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) imparted several supererogatory acts that his followers could perform to enhance their spiritual connection. He stated that anyone who called upon him in distress or sought Allah’s assistance through his intercession would find their needs fulfilled. This promise serves as a reminder of the significance of sincere prayer and the importance of seeking help from those with a closer connection to Allah. He also emphasized the importance of ritual prayer and acts of devotion. He taught that by performing specific acts of worship, followers could strengthen their relationship with Allah and seek blessings for their needs. This guidance highlights the significance of both obligatory and voluntary acts of worship in Islam, encouraging believers to strive for a balance between formal rituals and heartfelt devotion. Consequences of Enmity towards Ghaus-e-Azam Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) made it clear that harboring enmity or disrespect towards him would have severe consequences. Instances are recorded where individuals who opposed him faced immediate repercussions. For example, a man who internally objected to Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) was struck by a nail, causing him unbearable pain. When brought before the Shaykh, he was immediately healed upon receiving the Shaykh's blessed hand. This incident serves as a reminder of the sanctity and respect that must be afforded to revered figures in Islam. In contemporary times, this principle resonates with the importance of mutual respect and honor within the Muslim community. It underscores the need to approach differences with a spirit of understanding rather than enmity, fostering a culture of compassion and unity. His Sermons and Advice Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) was known for his powerful sermons and wise counsel. His gatherings would often attract hundreds of attendees, eager to learn from his insights. He emphasized the significance of knowledge and the importance of acting upon it. His teachings focused not only on the theoretical aspects of Islam but also on the practical application of its principles in everyday life. He would often recount dreams in which he received direct instruction from the Prophet Muhammad (Peace Be upon Him) and Hadrat Ali (May Allah be Pleased with Him), urging him to spread knowledge and wisdom. The profound influence of these dreams further motivated him to guide his followers, ensuring that they received the spiritual and intellectual nourishment they sought. His Blessed Passing Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) passed away at the age of 90 on the 11th of Rabi’ al-Akhir, 561 AH (1182 CE). His passing marked the end of an era, yet his legacy endures. His shrine in Baghdad remains a center of pilgrimage for countless devotees, reflecting the enduring impact of his teachings and spiritual guidance. His life serves as an eternal reminder for modern Muslims. He embodied the principles of humility, knowledge, and compassion, emphasizing the importance of a balanced life that integrates spiritual devotion with intellectual pursuit. Hadrat Ghaus-e-Azam (May Allah be Pleased with Him) teaches us that the quest for knowledge should be accompanied by a sincere connection to Allah and a commitment to serving others. Conclusion The life of Hadrat Ghaus-e-Azam Sheikh Abdul Qadir Jilani (May Allah be Pleased with Him) offers invaluable lessons for contemporary Muslims. His commitment to knowledge, spirituality, and compassion provides a framework for navigating the complexities of modern life. By embodying his principles of humility, kindness, and unwavering faith, we can strive to create a community that reflects the essence of Islamic teachings. In a world filled with challenges, his legacy encourages us to seek knowledge, foster compassion, and remain steadfast in our worship. Through the teachings and example of Hadrat Ghaus-e-Azam (May Allah be Pleased with Him), we find inspiration to strengthen our faith and embody the values of Islam in our daily lives. His life is a testament to the profound impact one individual can have on the hearts and minds of countless others, serving as a guiding light for generations to come. ------ 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. URL: https://www.newageislam.com/islamic-personalities/ghaus-e-azam-sheikh-abdul-qadir-jilani-muslims/d/133434 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

Whether A Man Salivates or Stays Like a Saint

By Sumit Paul, New Age Islam 14 October 2024 An Islamic Cleric Said, ‘Men Undress Women with Their Eyes and Only Burqa Protects' This Islamic cleric's statement reflected a deeply entrenched patriarchal and misogynistic mind-set that sought to control and suppress women's autonomy as well as anatomy. By claiming that men were "undressing women with their eyes" and blaming women for wearing tight clothes, perfume, or makeup, he shifted responsibility from men to women. This chauvinistic attitude perpetuates the harmful narrative that men cannot control their impulses and that women must bear the burden of preventing unwanted male attention. Don't such lascivious men denude even burqa-clad women with their eyes? A woman is always an object of desire for lewd and lustful men irrespective of her choice of clothes. A patriarchal society or religion has no right to dictate sartorial terms and conditions to women. Holding women responsible for men's licentious behaviour is demonizing women and deifying men. It's like Vishvamitra was a sage till the end despite getting deviated from his path because of Menaka's (Apsara or a heavenly nymph) blandishments and Latke-Jhatke. In other words, women's sartorial indescretion is a potential reason for men's eternal promiscuity! South Africa's Surat-born rabid and radical Muslim preacher Ahmad Deedat, who mentored Zakir Naik, would say the same thing. He held bikinis responsible for men raping women and thought that a bikini was a concoction of Satan to divert men from the path of righteousness! That perennially misogynistic and pathological Deedat was of the opinion that by giving hijab to women, Islam saved both men as well as women! Alhamdulillah! A burqa-clad woman wouldn't stoke men's carnal and unmentionable thoughts and she too would remain chaste. It's time for Muslim women across the globe to do away with hijab in any form, even as a headscarf and a variety of head coverings. Whether a man salivates or stays like a saint is none of her headache. --- 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/man-salivates-saint/d/133428 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

Electoral Politics and Religion in J&K

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 11 October 2024 Electoral process has always been a contentious issue in J&K. The opposition in the early decades soon after accession with India was not tolerated, so most political parties called for boycott of elections. The participation and boycott of electoral process was justified while using religious edicts, dictums and interpretation. Sheikh Muhammad Abdullah, whose variegated politics confused the masses and did not let a proper democratic culture take root in Kashmir, was known for his melodious voice while reciting the Quranic verses and Allama Iqbal’s poetry as an introductory note to his speeches. He was responsible for using the pulpits of shrines and hospices for delivering political speeches. The hospice of Mir Syed Ali Hamdani, known as Khanqah i Mullah and shrine of Hazratbal was used for political purposes by Sheikh Abdullah, prompting Mirwaiz to use pulpit of Jamia Masjid, Srinagar for the same purpose. Sheikh Abdullah was very intolerant of any political opposition. He either incarcerated or exiled them. Others, he marginalized by discrediting them in the eyes of masses. It is what he did to Congress party leaders, workers and members. He called them as Kaafir (infidels) and asked people not to offer their funeral prayers. Many had to be buried without funeral prayers with only immediate family joining the ritual. Later on Sheikh himself compromised with Congress and his grand daughter got married to a Hindu Congress leader. This marriage still is criticized by the masses on religious grounds. Sheikh was the person responsible for institutionalizing exploitation of religion for political purposes, whose bizarre display was witnessed during 1977 Legislative Assembly elections in J&K. With the Janta Party wave at its zenith in the centre, Sheikh and his coterie particularly Mirza Afzal Beg in their election campaign used the Holy Quran and rock salt wrapped in green kerchief, making people swear on it, that they will vote for Muslim N.C instead of Hindu Janta Party, that was demonized as a party aiming to reduce Muslims as second class citizens, while interfering with their religious rights. The green kerchief symbolized Muslims and rock salt depicted allegiance to Pakistan. The same tactic of making voters to swear on Quran was used by N.C politician Sakeena Itoo in 2014 election campaign. It became viral drawing flak. Religion was explicitly used in the infamously rigged elections of 1987, in which Muslim United Front (MUF), an amalgam of religio-political parties took on the combined might of N.C-Congress. The masses saw a new ray of hope as MUF and their candidates were religious and honest, as compared to N.C candidates, who were corrupt and evil. Being threatened by the popularity of MUF the elections were heavily rigged, that shook the faith of masses in electoral process, rendering it as a forbidden fruit. The participation in electoral process in any form was decried as collaboration with oppressors, so boycott call ruled the roost. Many were killed by the insurgents for their participation. In the current scenario, the call for boycott has been retrograded to oblivion and insurgents too have not issued any threats of violence. What has changed is the fact, that the ideology of Hurriyat has got mainstreamed and manifested in the rise of Engineer Rashid, who calls of taking revenge through voting. This revenge is quite broad, ranging from resolution of Kashmir Issue, decrying the snatching of Article 370 and release of political prisoners. Although, Engineer has not explicitly used religious jargon, but the underlying current is religious in nature. People empathize with him because they see him as a victim of Hindutva tyranny as compared to the collaborative elite of PDP, N.C, P.C and other regional parties. Taking cue from Engineer Rashid’s success, Sugra Barkati, a teenager whose father, Sarjan Barkati (Aazadi Chacha) was a rabble rouser in the aftermath of killing of Burhan Wani in 2016. Sarjan is incarcerated since last few years and later his wife too was imprisoned. Now their daughter is campaigning on behalf of her father, and asking masses to vote for her incarcerated father because he is victim of a cause and deserves freedom. Dressed in an abaya with her face covered, she is drawing massive crowds in Beerwah that witnessed sixty six percent voting and is giving a tough competition to the former C.M Omar Abduallah. Another important entry in electoral fray is that of Jamaat e Islami J&K (JeIJK), who earlier were in the boycott camp since 1990s, but now some ex members, expelled leaders and resigned cadres have hijacked JeIJK and are contesting elections on the basis of safeguarding the Muslim character of the valley. Among them Sayar Ahmad Reshi, contesting from Kulgam, while appealing to voters informed that his defeat will be synonymous to the defeat of Islam. Safeguarding the Muslim character, identity and sentiments has been general and common theme of most politicians. The 2008 Amarnath Land Row Agitation had its origins in the apprehensions of Demographic change in J&K, that ideologues like Sheikh Showkat Hussain call, “Palestine in the Making.” The steps BJP regime took particularly about cancelling 13 July martyrs Day commemoration and replacing it with 23 September birthday of Hari Singh and 26 October as Accession Day. Further, the concessions granted to non muslim government employees during religious festivals, while rendering Muslim employees as absent on Eid and forcing them to celebrate Meelad un Nabi a day earlier, all reinforce these apprehensions of a common Kashmiri Muslim that his religious identity is being threatened. How Muslims are lynched and mosques demolished in India are rendering masses apprehensive, so the use of religion or exploitation of religion for political purposes becomes inevitable. Given these circumstances and the threat felt by a common Kashmiri Muslim, we will soon witness the rise of an Owaisi in J&K. JeIJK, has the potential to fill that void and earlier it was among its cadres that mainstream turned secessionist leader Syed Ali Shah Geelani owed his political trajectory. ----- M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://www.newageislam.com/islam-politics/electoral-politics-religion-j-k/d/133415 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

Raihana Tyabji: A Devotional Journey in Indian Pluralism and Religion

By Grace Mubashir, New Age Islam 11 October 2024 Raihana Tyabji Stands As A Unique Figure In Indian History, Embodying The Principles Of Devotion, Religious Pluralism, And National Unity Main Points: 1. Her life and work continue to inspire those who seek to build bridges between different faiths and communities, reminding us that the path to true freedom lies not in division but in unity. 2. Her vision of an India where people of all religions could live together in peace and harmony remains as relevant today as it was during the struggle for independence. Tyabji’s life is a testament to the power of faith, love, and service in the pursuit of a just and peaceful world. ----- Srimati Raihana Tyabji ----- Raihana Tyabji (1880–1958), a remarkable figure of the Indian independence movement and a passionate devotee of Mahatma Gandhi, stands out as a unique voice in the intertwining worlds of spirituality, nationalism, and religious pluralism. As a Muslim woman, Tyabji’s outlook on faith transcended conventional boundaries, and her life and work promoted the ideals of religious harmony, national unity, and spiritual devotion. Her personal journey, deeply rooted in her family background and her own experiences, shaped a worldview that celebrated diversity, transcended sectarian divides, and championed a pluralistic vision of Indian society. Early Life and Family Background Raihana Tyabji was born into a prominent and progressive Muslim family. Her father, Abbas Tyabji, was a significant figure in the Indian independence movement and a close associate of Mahatma Gandhi. Abbas Tyabji was a former Chief Justice of Baroda and later became a leading figure in Gandhi’s civil disobedience campaigns. Growing up in such an environment, Raihana was exposed to both political activism and an ethos of religious reform, which would later influence her spiritual and social perspectives. Raihana’s family played an essential role in nurturing her intellectual and spiritual growth. Her father’s inclination toward Sufi teachings, combined with her family’s reformist Muslim views, shaped her inclusive approach to religion. She was deeply influenced by Sufi traditions, which emphasized the oneness of God and the essential unity of all religions. Raihana Tyabji and Mahatma Gandhi: A Spiritual Bond Raihana Tyabji’s relationship with Mahatma Gandhi was both spiritual and political. She admired Gandhi’s ideals of truth, non-violence, and the pursuit of religious harmony. In her view, Gandhi embodied the highest principles of religious devotion and ethical conduct, transcending Hindu, Muslim, or Christian labels. Tyabji’s commitment to Gandhi’s cause was not merely political; she saw it as a form of devotional service (Bhakti). Gandhi, in turn, held Tyabji in high regard for her spiritual insights and devotion. He often referred to her as a “Gopi,” symbolizing her deep, almost mystical devotion to him. Tyabji’s book The Heart of a Gopi, though partly autobiographical, also served as a devotional text that expressed her spiritual longing for unity with the divine, as well as her personal devotion to Gandhi. This bhakti element was central to her understanding of both religion and politics—she saw no distinction between the two, as both were driven by love, devotion, and the pursuit of truth. Devotion and Bhakti: Raihana Tyabji’s Spiritual Vision Raihana Tyabji’s spiritual journey was marked by her embrace of bhakti, a form of devotional worship traditionally associated with Hinduism. Her devotion was not confined to any one religion. As described by scholar Siobhan Lambert-Hurley, Tyabji’s bhakti was an expression of self-representation, a way for her to navigate the complex intersections of gender, religion, and politics in colonial India. Her bhakti was personal, intense, and universal. It went beyond the boundaries of organized religion, embodying a mystic’s yearning for the divine in all forms of life. In Tyabji’s view, the core message of all religions was the same—love and service to humanity. She often drew upon the metaphor of the gopi, the milkmaid in Hindu tradition who was completely devoted to Krishna. For her, this symbolized a devotion that transcended religious identities, focusing instead on the spiritual essence of devotion itself. This inclusivity in her religious outlook reflected her broader vision for India: a nation where people of all faiths could live together in harmony, respecting one another’s beliefs while remaining true to their own spiritual paths. Religious Pluralism and Nationalism One of Raihana Tyabji’s most significant contributions was her unwavering belief in religious pluralism. She rejected the idea that a nation must be homogenous in its faith practices, and she strongly believed that India’s strength lay in its religious diversity. In this sense, Tyabji’s nationalism was deeply intertwined with her spirituality. She envisioned an India where Hindu, Muslim, Sikh, Christian, and other religious communities could coexist peacefully, each drawing strength from their own traditions while respecting others. This pluralism was not just an abstract ideal for Tyabji; she lived it in her daily life. Her devotional practices incorporated elements from various religious traditions, and she was known to sing Bhajans (Hindu devotional songs) with the same fervour with which she recited verses from the Quran. For her, these different forms of worship were expressions of the same divine love. She believed that true religion was not about rituals or dogmas but about the cultivation of love, humility, and service. Her views on religious harmony were also reflected in her involvement with the Indian independence movement. She saw the struggle for independence as a moral and spiritual endeavour, one that required the collective efforts of all Indians, regardless of their religious backgrounds. Her close association with Gandhi, who also championed religious harmony, reinforced her belief that India’s freedom could only be achieved through unity and non-violence. Gender and Devotion Raihana Tyabji’s spiritual journey also intersected with issues of gender and representation. As a Muslim woman in colonial India, her embrace of bhakti and her public role in the independence movement challenged traditional gender roles within both her community and the broader society. Lambert-Hurley notes that Tyabji’s bhakti devotion can be seen as a form of self-representation that allowed her to navigate the male-dominated world of nationalist politics. Through her devotion, she carved out a space for herself where she could engage in public life while remaining true to her spiritual ideals. In many ways, Tyabji’s life was a testament to the possibilities of female agency in a colonial, patriarchal society. Her spirituality was not confined to the private sphere, nor was her political activism detached from her spiritual beliefs. She brought the two together in a way that was both empowering and transformative. Her life and work offered a powerful critique of the notion that women’s roles should be confined to the domestic sphere, showing instead that women could be both spiritual and political leaders. Legacy and Impact Raihana Tyabji’s contributions to Indian society and the independence movement are often overshadowed by more prominent figures, but her legacy remains significant. Her vision of religious pluralism and her unwavering devotion to Gandhi’s ideals of truth and non-violence continue to inspire those who seek a more inclusive and harmonious society. Her writings, especially The Heart of a Gopi, offer profound insights into the nature of devotion and the ways in which spirituality can inform political and social engagement. Tyabji’s life reminds us that the struggle for justice and freedom is not only a political battle but also a spiritual one. Her belief that love, service, and devotion could transcend religious and social boundaries offers a powerful message for today’s world, where religious intolerance and sectarian violence still pose significant challenges. In Raihana Tyabji’s life and work, we find a blueprint for a more compassionate and inclusive society, one where the deepest truths of the human spirit can be realized through love, devotion, and the pursuit of justice. Conclusion Raihana Tyabji stands as a unique figure in Indian history, embodying the principles of devotion, religious pluralism, and national unity. Her life and work continue to inspire those who seek to build bridges between different faiths and communities, reminding us that the path to true freedom lies not in division but in unity. Her vision of an India where people of all religions could live together in peace and harmony remains as relevant today as it was during the struggle for independence. Tyabji’s life is a testament to the power of faith, love, and service in the pursuit of a just and peaceful world. ----- Grace Mubashir is an independent scholar focusing on contemporary Islam in South Asia URL: https://www.newageislam.com/islamic-personalities/raihana-tyabji-devotional-indian-pluralism-religion/d/133414 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