Science and Panpsychic Universe of the Qur’an

By T.O. Shanavas, New Age Islam 17 October 2024 From A Qur’anic Perspective, Both The Qur’an and The Universe Must Be Studied in Parallel to Grasp the True Meaning of the Divine Message. If A Conflict Arises Between the Two, It Stems from Human Misunderstanding, Not from an Inherent Contradiction Between the Books. People Must Revisit and Reread Both Until Harmony Is Achieved. Thus, from an Islamic Viewpoint, Science and Religion Are Not Separate Realms but Interconnected Paths to Understanding the Divine ------ Commonly, scientists and theologians insist that science and religion are two distinct realms that should not be mixed, a view also shared by many modern Muslim scholars. However, the Qur’an and the universe are considered twin manifestations of God in Islamic tradition. The Qur’an is revealed in human language, as stated in Qur’an 12:2: “Indeed, We have sent it down as an Arabic Qur’an that you might understand,” while the divine book of the universe is revealed in a material medium, as mentioned in Qur’an 21:104: “Written scroll.” The interpretation of the Qur’an is called Tafsir, and the interpretation of the universe is called science. Therefore, from a Qur’anic perspective, both the Qur’an and the universe must be studied in parallel to grasp the true meaning of the divine message. If a conflict arises between the two, it stems from human misunderstanding, not from an inherent contradiction between the Books. People must revisit and reread both until harmony is achieved. Thus, from an Islamic viewpoint, science and religion are not separate realms but interconnected paths to understanding the divine. The universe portrayed in the Quran can be interpreted to suggest a panpsychic view, where consciousness is considered fundamental and ubiquitous across all of creation—from subatomic particles to the biosphere. This perspective implies that every part of the universe, whether animate or inanimate, possesses some form of awareness or consciousness. This interpretation aligns with certain verses in the Quran that describe all elements of creation as being aware of and submitting to a divine order. Such a view emphasizes the interconnectedness and inherent value of all aspects of the universe, reflecting a holistic understanding of existence. In contrast, scientific theories of consciousness primarily focus on the brain as the center of conscious experience, relying on neurological and cognitive studies to understand consciousness. While both perspectives explore the nature of consciousness, they differ in methodology and foundational assumptions. The Quran integrates spiritual dimensions, whereas science focuses on empirical evidence and neurological processes. The article, “The Panpsychic Universe of the Qur’an and The Theory of Evolution,”1 faced criticism with comments such as “consciousness in inanimate objects is an outlandish idea and a fairy tale,” and assertions that “specialized brain structures are required to make consciousness possible.” However, consciousness is not a single, unified phenomenon but rather a multidimensional concept that can manifest in varying degrees and forms across different entities. This perspective allows for a broader understanding of consciousness, not limited to complex brain structures, but encompassing all of creation, from inanimate objects to living beings, as seen in panpsychic interpretations. The main components or dimensions of consciousness include: 1. Perceptual richness: refers to the quality or intensity of sensory experiences that an individual perceives 2. Evaluative richness: The ability to assign positive or negative values to experiences. 3. Integration at a time: The binding of different sensory and cognitive elements into a unified experience. 4. Integration across time: The ability to connect experiences over time, including planning for the future. 5. Self-consciousness: Awareness of oneself as a distinct entity. All these components of consciousness is seen in birds and animals. There is growing scientific consensus that many animals, including birds, possess some form of consciousness: Evidence for Animal Consciousness 1. Mammals and Birds: There is strong scientific support for conscious experiences in birds and mammals; 2. Other Vertebrates: There is a realistic possibility of consciousness in all vertebrates, including reptiles, amphibians, and fish; 3. Invertebrates: Some invertebrates, such as insects, decapod crustaceans, and cephalopod mollusks, may also have conscious experiences; Specific Examples • Crows: Studies have shown that crows exhibit neural activity corresponding to their perception, which may be a marker for consciousness. • Cleaner Wrasse Fish: These fish have shown signs of self-recognition in mirrors, suggesting a form of self-consciousness. • Octopuses: They respond differently to anaesthetics and environments associated with past pain, indicating conscious experiences. It’s important to note that consciousness varies along multiple dimensions. Different species may have different consciousness profiles.2&3 So, science has shown that different animals, birds, animals exhibit various levels of consciousness across multiple dimensions, each adapted to their specific ecological niche and evolutionary history. Science, which often focuses on the “requirement of specialized brain structures to make consciousness possible,” also provides evidence that brainless organisms, such as trees and microscopic algae, can respond to the needs of other trees and organisms. This suggests that consciousness, or at least a form of awareness and responsiveness, may not be limited to creatures with complex brain structures, broadening our understanding of how life interacts and communicates within ecosystems. For instance, research shows that trees can communicate and share resources with one another through underground fungal networks known as mycorrhizal networks. Here are the key points about tree communication: 1. Mycorrhizal Networks • Trees form symbiotic relationships with fungi in the soil, creating vast underground networks called mycorrhizal networks, sometimes referred to as the “wood wide web.” These networks connect the root systems of multiple trees, even of different species, enabling the exchange of nutrients, water, and chemical signals. Through these fungal networks, trees can share: carbon, water, and nutrients like nitrogen and phosphorus, sugars produced during photosynthesis, and resources from older, more established trees to younger seedlings or stressed trees, supporting their growth and survival. Scientists continue to study the ways trees interact with their environment and each other, making it an exciting and evolving field of research.4 The University of Vancouver Prof. Suzanne Simard’s experiment on tree communication involved studying the interactions between Douglas fir and paper birch trees through mycorrhizal networks. Here are the key points: 1. Experiment Setup: Simard planted mixed groups of young Douglas fir and paper birch trees in forest plots and used radioactive carbon isotopes to trace carbon movement between them. 2. Findings: The experiment demonstrated that trees could exchange carbon through underground fungal networks. In summer, shaded Douglas fir trees received carbon from birch trees, while in fall, the flow reversed as birch trees lost their leaves. 3. Implications: This discovery highlighted a cooperative relationship where trees share resources based on seasonal needs, challenging the traditional view of forests as purely competitive environments.5 An even more remarkable finding was that the fungal network facilitated this exchange. The fungus grasped the signal from trees and transported sugar deprived of sunlight in winter. While fungi do not possess human-like consciousness, their active role in nutrient exchange and resource distribution within ecosystems demonstrates a complex interaction and responsiveness to environmental conditions. These findings suggest that both trees and fungi may exhibit a form of consciousness or awareness in their interactions, showing how interconnected and adaptive nature can be.6 So far, we’ve discussed consciousness in animals, birds, trees, and fungi. However, there is also some evidence of a low level of self and subjectivity in elementary particles as revealed in Qur‘an: 41:11. Recent scientific discoveries suggest that even atoms exhibit forms of interaction. For example, researchers at Delft University of Technology report: “How materials behave depends on the interactions between countless atoms. You could see this as a giant group chat in which atoms are continuously exchanging quantum information. Researchers have now been able to intercept a chat between two atoms.” In this experiment, the atoms were separated by a distance of 20 miles.7 A Chinese experiment also demonstrated this “chat” between atoms separated by miles.8 This phenomenon is described in scientific terms as Quantum Entanglement. It has been shown that when photons are observed in the double-slit experiment, they change their behaviour based on observation. Physicist Ernest Rutherford famously remarked, “The electron would have to know beforehand to which orbit it has to jump. Otherwise, it would not emit light with a single, definite wavelength when it starts to jump”9 Based on the research, some scientists agree that a trickle of low level of consciousness in the inanimate world. It is not at the same level as in humankind and Jinn. What does consciousness in the inanimate world means? In the inanimate world, their choice of action and consciousness are limited to what is assigned to it by the divine. For example, atoms and electrons exhibit a variety of movements and behaviours based on the principles of quantum mechanics and electromagnetism. These movements include: • Translational Motion • Rotational Motion • Vibrational Motion • Orbital Motion • Spin Motion • Quantum Jumps • Electromagnetic Interaction • Diffusion and Brownian Motion Depending on the context and environment, an atom or electron can exhibit any or all of these behaviours. Similarly, the natural responsibilities assigned to mountains can be viewed in this context. Mountains, like all geological features, play a significant role in Earth’s ecosystem and contribute to the broader cosmic order. Their functions, which influence life and planetary processes, support the overall operation of the Earth within the universe. Some key roles of mountains include: - Stabilizing Earth’s Crust, - Climate Regulation, - Part of the Water Cycle and Ecosystems, - Protection against Erosion and Contribution to Soil Formation, - Magnetic Field and Geodynamics, which help protect Earth from harmful cosmic radiation and maintain life on the planet. The Qur’an emphasizes that all creations—from subatomic particles to humankind—are endowed with consciousness, self, and subjectivity from Allah, inclining them toward recognizing their Creator. Consciousness is a fundamental aspect of all creations rather than something that emerges over time. Each entity, from subatomic particles to humans and the four fundamental forces, possesses varying degrees of free will and performs its designated role without constant divine oversight. Higher beings like humans and jinn are endowed with a greater capacity for understanding and interaction, reflecting a spectrum of consciousness and responsibility. Inanimate objects possess a very limited form of consciousness, which manifests only in expressing their inherent potentials within specific scenarios. Despite this limited level of awareness, inanimate components play crucial roles in the evolution of the universe from its beginning to its end. In contrast, modern science typically attributes the self and subjectivity of inanimate beings to: 1. Chemical Properties: Interactions at the molecular level. 2. Physical Properties: Fundamental characteristics of matter and energy. 3. Biological Properties: Emergent phenomena from complex organic systems, leading to consciousness in higher organisms. In summary, every component, regardless of its scale, plays an intentional role within the divinely orchestrated universe without requiring constant divine oversight, reflecting profound interconnectedness and unity. Together, the universe functions as a seamless, self-regulating organism, governed by complex physical laws and forces, evolving from its inception to an unknown future end. In this perfect creation, the universe serves as a testing ground for human beings, where unpredictable events arise, challenging humanity to manage them ethically and compassionately. In this automated and dynamic universe, God intervenes only in response to prayers, if He wills. ----- References 1. https://www.newageislam.com/debating-islam/panpsychic-universe-quran-theory-evolution/d/13337615 2. Johnthan Birch, Alexandra K. Schnell & Nicola S. Clayton. “Dimensions of Animal Consciences.” Trends in Cognitive Science. Dimentions 2020 Oct 1, Vol 24, Issue 24(10): p 789-801. & 3. https://www.nbcnews.com/news/amp/rcna148213; 4. https://e360.yale.edu/features/exploring_how_and_why_trees_talk_to_each_other). 5. https://youtu.be/Un2yBgIAxYs?si=si-3z_stAP43RYO 6. https://www.ttbook.org/interview/listening-mother-trees 7. Science Daily, May 27, 2021. 8. Science, February 13, 2020 9. Richard Morris, Nature of Reality, p. 15 ------- Related Article: The Panpsychic Universe of The Qur‘an, & The Theory of Evolution 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 ---- T.O. Shanavas is a native of Kerala, but is now based in the USA. He is the author of “Islamic Theory of Evolution The Missing Link Between Darwin and The Origin of Species.” Co-author of the book, And God Said, "Let There Be Evolution!": Reconciling The Book Of Genesis, The Qur'an, And The Theory Of Evolution. Edited by Prof. Charles M. Wynn and Prof. Arthur W. Wiggins. URL: https://www.newageislam.com/islam-science/science-panpsychic-universe-quran/d/133463 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 Exclusion of Pasmanda in Sir Syed's Modern Education Movement

By Abdullah Mansoor, New Age Islam 17 October 2024 The Moment You Expose Sir Syed’s Casteism, The Attacks Against You Intensify. Immediately, You Are Reminded That Today, Thousands Of Pasmanda Students Are Studying In Aligarh. Why, Then, Are You Opposing Him Now? They Forget That When Pasmanda Muslims Were In A Dire Educational Situation And Government Jobs Required English Proficiency, Sir Syed Did Not Allow Pasmanda Students Into His University ------- Many people believe that only religious leaders or clerics spread confusion through religious sermons. However, in my experience, I have faced less opposition when writing against the casteist views of clerics from sects like Deobandi, Barelvi, and Ahle-Hadith than I have when critiquing Sir Syed’s casteist ideology. Even among the educated Pasmanda students of Aligarh, if you try to engage them in a debate, they will present the same arguments and facts that Ashraf intellectuals have upheld for decades. These arguments, often taken out of context, have been so deeply ingrained in the minds of Pasmanda Muslims that they have started loving their oppressors. As Steve Biko rightly said, “The most potent weapon in the hands of the oppressor is the mind of the oppressed.” This has not happened by accident but was carried out in a well-planned manner. In the case of Sir Syed, this task was undertaken by the Ashraf members of the Aligarh Old Boys Association. They used 'Sir Syed Day' as a tool to establish his greatness. To create this aura around Sir Syed, many stories—both true and fabricated—were circulated, and numerous books were written to praise his contributions. Songs, poems, and Ghazals were composed in his honour. A culture of reverence was developed to silence any opposing voice. Every religion, sect, or ideology crafts its heroes in such a way that they symbolize the ideology itself. Be it Jesus (peace be upon him), Prophet Muhammad (peace be upon him), Marx, Lenin, Mao, Veer Savarkar, Godse, or Sir Syed—they all represent the ideologies they are associated with. It is commonly believed that Sir Syed was the one who introduced modern education among Muslims and that he faced a fatwa of Kufr because he promoted English education. But this is only half the truth. The concept of 'community' or 'nation' in Sir Syed’s view did not include the Pasmanda (backward) Muslims, nor did he intend to extend the benefits of modern education to them. Historian Mubarak Ali, in his book Almiya-e-Tarikh, answers this question by writing: "Long before Sir Syed, a class of Muslims (Ashraf) receiving English education had already emerged, and Muslim students were studying in English-medium schools established by the British government. Therefore, during its early days, the Muhammadan Anglo-Oriental College founded by Sir Syed did not significantly influence Muslim (Ashraf) education. For instance, between 1882 and 1902, only 220 Muslim graduates came from MAO College, while Allahabad University produced 420 Muslim graduates during the same period. So, the claim that Sir Syed faced opposition because he introduced English education is false. The opposition was due to his religious views. The Muslim elite and noble classes were already receiving English education, and even Muslim religious scholars (Ulema) had entered English professions since the early days of British rule." Mubarak Ali further writes that the idea of educational backwardness among Muslims was introduced by William W. Hunter in his book The Indian Musalmans. This book only discussed the backwardness and illiteracy of Muslims in Bengal, but later, these ideas were applied to Muslims in Uttar Pradesh as well. However, the Muslims of Uttar Pradesh were actually the most educated and prosperous community in India. They even surpassed Hindus in education and also in securing government jobs. In fact, the number of Muslims in government jobs exceeded that of Hindus. According to government records analysed by S.M. Jain, from 1871 to 1884, Muslims benefitted more from education than Hindus, and their numbers were higher even in private secondary education. Mubarak Ali also writes that Sir Syed’s aim in promoting English and Western education was to enable the feudal (Ashraf) class to secure high government positions, thus increasing their status and power. Sir Syed and his son, Syed Mahmood, structured education into four categories: Colleges should be established for the sons of the noble and feudal class (Ashraf) based on the model of Oxford and Cambridge, where they could receive Western education. Schools should be opened in every city and town to prepare students for these colleges. It's important to note that in 1894, Sir Syed and Mohsin-ul-Mulk passed a resolution at the 'Muslim Educational Conference' stating that small schools should not be opened. If small schools were established everywhere, donations for Aligarh (Madrasatul Uloom) would decrease, as people would prefer funding their local schools. According to Maulvi Tufail Ahmad Manglori, this decision killed the enthusiasm for opening schools in Muslim communities Maktabs (schools) should be opened in every village to provide religious education, along with some basic knowledge of Persian and English. Maktabs should be established for memorizing the Quran (Hifz). Mubarak Ali notes that Sir Syed's entire educational scheme was class-based. He considered higher Western education necessary only for Ashraf boys, while he intended to keep the common (Pasmanda) people engaged in religious education. Sir Syed demonstrated this attitude openly on several occasions. Sir Syed was influenced by Lord Macaulay’s educational policies, particularly the idea that India needed an English-educated intermediary class to strengthen the British government. This intermediary class would also serve their own caste and class interests. However, Sir Syed did not agree with the 'Downward Filtration Theory,' which suggested that knowledge would eventually trickle down to the Pasmanda communities. He repeatedly expressed this exclusionary mindset. One such instance was when Sir Syed was invited to lay the foundation stone for the Madarsa Anjuman-e-Islamia in Bareilly, where children from so-called 'lower' Muslim castes were studying. In response to the address presented to him, Sir Syed said: “You mentioned in your address that you do not hesitate to teach the knowledge and education of other communities. This probably refers to English education. But I say that the idea of teaching English in a madrasa like yours is a grave mistake. It is the duty of the leaders and 'respectable' members of our community to ensure that their children receive higher education in English. There is no one more eager and supportive than me in promoting English education among Muslims. However, it is essential to consider the time and circumstances for every task. For children of this class and background, teaching them English would be of no benefit. It is more advantageous for them and the country to keep them engaged in the old education system.” Pakistani historian Mubarak Ali, in 'Almiya-e-Tarikh,' writes that Sir Syed’s teachings of compromise, cooperation, and loyalty were meant to benefit a specific section of Muslims—namely, the aristocrats and feudal lords. When he used the term 'Muslims,' he referred only to this particular elite class, not to all Muslims. The events of 1857 and the British occupation had severely affected the Muslim aristocrats and landlords, and Sir Syed represented this class. Under his leadership, many from this privileged background joined the cause. As for the common Indian population (here referring to the indigenous Muslims, i.e., Pasmanda), they had always been victims of exploitation by this elite class, so the shift in power was not of great importance to them. Sir Syed came from a Mughal aristocratic family, and the environment in which he was educated was also limited to this elite class. On September 28, 1887, at the second session of the 'Mohammedan Educational Conference' in Lucknow, Sir Syed openly expressed his feudal mind-set, saying: “While the noble families respect the aristocrats, they also instill respect for English society and the justice of the English government in the hearts of the people. Therefore, they are beneficial for both the country and the government. Oh brothers! My beloveds! This is the situation of the government and yours; you should behave properly, not like the clamour of crows gathering around. Oh brothers! I accuse the government in such harsh words, but there will come a time when our brothers—the Pathans, the Syeds, the Hashmis, and the Qurayshis, in whose veins runs the blood of Ibrahim (Abraham)—will one day don bright uniforms as Colonels and Majors in the army, but we must wait for that time. The government will certainly take notice, provided that you give it no reason for doubt... And the harm that was caused to the British was not by the aristocrats but by the common people. Show them how long it has been? I swear that what will raise you to a higher level is higher education.” The moment you expose Sir Syed’s casteism, the attacks against you intensify. Immediately, you are reminded that today, thousands of Pasmanda students are studying in Aligarh. Why, then, are you opposing him now? They forget that when Pasmanda Muslims were in a dire educational situation and government jobs required English proficiency, Sir Syed did not allow Pasmanda students into his university. If Pasmanda Muslims are studying in Aligarh today, it is thanks to the Indian Constitution, not Sir Syed. [My RTI findings reveal that even today, the number of SC/ST/OBC students in Aligarh is significantly low.] When discussing this issue, we find that educated students of Aligarh University resort to threats and abuse instead of reasoned debate. And yet, we know that a great historian like Irfan Habib resides in Aligarh. Why don't they consult Irfan Habib on this subject? Let’s consider their argument for a moment—that we should praise Sir Syed because today Pasmanda students are studying at the university he founded. Can we apply this same logic to the British? For example, Macaulay introduced English education in India to produce clerks who, though Indian in skin, would think like the British. Today, millions of people have jobs because of this English education. So should we celebrate 'Macaulay Day'? The British established many of the systems and institutions we benefit from today. Should we, therefore, glorify British rule? Prophet Muhammad (peace be upon him) said, “Actions are judged by intentions.” Here is where Pasmanda and Bahujan intellectuals raise the question: What were Sir Syed’s intentions regarding the education of Pasmanda Muslims and girls in Aligarh? The answer is a clear ‘no,’ as is evident from his statements. The Pasmanda community must realize that blind reverence for such figures comes at the cost of their own interests. When a person becomes a symbol Of exploitation, injustice, inequality Then it becomes necessary to burn it down To burn the idea in the form of a person To burn from the visible to the invisible, from the vast to the subtle Names do not matter, whether Ravan, Yazid, or Sir Syed Symbols remind us of where we stand! In the battle for justice References: Mubarak Ali, Almiya-e-Tarikh, Tarikh Publications, Lahore, Pakistan, 1994 Masood Alam Falahi, Hindustan Mein Zaat-Paat Aur Musalman, Al-Qazi, 2020 Ali Anwar, Masawat ki Jung, Vani Prakashan, New Delhi, 2001 Speech of Sir Syed Ahmed at Lucknow (1887) [http://www.columbia.edu/itc/mealac/pritchett/00islamlinks/txt_sir_sayyid_lucknow_1887.html] Dr. Irshad Ahmed, Sir Syed ke Samajik Nazaryat, Raj Sri Offset, Patna, 2011 ---- Abdullah Mansoor is a Pasmanda Activist, Also runs the YouTube channel 'Pasmanda DEMOcracy.' URL: https://www.newageislam.com/islam-sectarianism/pasmanda-sir-syed-modern-education-movement/d/133462 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 Miraculous Dargah of Yusuf in Shajapur: A Sanctuary of Fulfilled Wishes

By Sahil Razvi, New Age Islam 17 October 2024 Yusufi Dargah in Shajapur, A Symbol of Hindu-Muslim Unity, Is Renowned for Fulfilling Devotees' Prayers and Hosting the Annual Urs, Drawing People from Various Faiths Seeking Spiritual Healing and Communal Harmony Main Points: 1. Yusufi Dargah in Shajapur, Madhya Pradesh, is a sacred site revered by both Hindus and Muslims, known for fulfilling prayers and wishes. 2. The Dargah promotes communal harmony, attracting people from different faiths who seek spiritual healing. 3. Sayyidi Yusuf Khan Sahab, a saint from 370 years ago, is honoured here, with the site becoming a sanctuary for pilgrims. 4. The Dargah hosts an annual Urs festival in Dhul Qadah, symbolizing unity among diverse religious communities. 5. The site offers a peaceful refuge, with guest house facilities, and continues to foster Hindu-Muslim unity in India. ------ Dargah of Yusuf in Shajapur ------ There is a highly venerated and miraculous shrine called Yusufi Dargah inside the town of Girvar, Shajapur, Madhya Pradesh. Prayers and wishes of all communities-whether Hindus or Muslims-belonging to different sections of people are held to be answered by this sacred site as thousands of prayers and wishes are believed to have been fulfilled at this Dargah. The Dargah is not only a source of spiritual healing for all faiths but also symbolizes the communal harmony present among the Hindus and the Muslims in the region. Holy Healing and Union Site Among many of the sacred and sacred religious sites of India, Yusufi Dargah has a holy importance both among Muslims and Hindus. The pilgrims who visit this holy site believe that all such afflicted souls get healing here. People belonging to all religions come here since Dargah has broken all such constraints; it symbolizes healing within the shrine for the afflicted souls of the faithful people who revere and believe in the miraculous powers within it. In the placid setting with plentiful arrangements for visitors to stay, the Dargah transformed into an abode of those seeking divine interference as well as social harmony. Legacy of Spiritual Leadership for Over 370 Years It is the history of the Yusufi Dargah, tracing its timelines way back to approximately over 370 years when the handsome saint, Sayyidi Yusuf Khan Sahab, arrived in Shajapur as a representative of his spiritual leader. Local accounts have documented how Yusuf Khan Sahab died in an epidemic, and his grave was a sacred place of worship for every individual of the highest to the lowest in their background and faith. Interestingly, the Dargah has literally transformed into a place where Hindus and Muslims have congregated to seek fulfillment of their desires. Devotees Cutting Across Faith and Background Dargah is beautiful because of its amalgamation, attracting followers from different religions, primarily Hindus and Muslims. The shrine is thronged by devotees on every Thursday for blessings for one getting the desired enterprise, job, recovery from illness, or a new house. Many Hindus believe in the faith that their prayers at Yusufi Dargah would be answered, as do Muslims. However, in the Dargah, people of different religions peacefully existed and continued to do so throughout this rich 240-year-old history. This depicts the age-old tradition of Hindu-Muslim unity in India, where common spiritual abodes call for communal respect and understanding. A Shelter of Serenity, a Beacon of Communal Harmony What makes this Dargah unique is the sense of unity and peace it offers its visitors, for it is not only visited from areas nearby but even overseas. In an era when religious tensions flare up, the Yusufi Dargah stands as a testament to India's deep-rooted traditions of communal harmony. Many pilgrims prefer to stay here because of the soothing environment and the collective spiritual energy resulting from people gathering here. For those who wish to spend the night, the Dargah offers guesthouse facilities to provide comfort to all visitors. Annual Urs Celebration: A Festival of Unity The Yusufi Dargah is also famous for the annual Urs, an event held on 26th and 27th of the month of Dhul Qadah. During the Urs, tens of thousands of Hindus and Muslims go to the Dargah to celebrate the saint's birthday by offering prayers, participating in festivities, and displaying cultural exchange. The Urs is simultaneously a spiritual affair and a festival of unity among communities because various communities of diverse religions are being invited there to pay their obeisance and perform in memory of the saint. A Place of Unwavering Faith and Communal Harmony There are solid beliefs in the Dargah's magical powers, as many pilgrims return with their tale of prayers being answered or business success, job placements, or health recoveries. A children's park and guest houses at the Dargah ensure that all visitors are warmly welcomed and cared for. What makes this site even more remarkable is how it bridges communal divides, embodying the spirit of Hindu-Muslim unity in India. Yusufi Dargah is, in other words, a place where hope, faith, and unity symbols abound. As Hinduism and Muslim contingents converge here, they remind everyone that the bonding between the communities has been long in standing. The Dargah is a remarkable shrine, the centre for spiritual healing and communal harmony. Here are all walks of life coming to seek the blessings of God and in search of peace and gratification of their wishes. It's a perfect echo of India's diversity in unity. ---- Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/interfaith-dialogue/miraculous-dargah-yusuf-shajapur/d/133461 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

Han Kang's The Vegetarian: A Book That Gnaws At Readers' Conscience

By Sumit Paul, New Age Islam 17 October 2024 I must admit that the name and works of the South Korean writer Han Kang, didn't appeal to me greatly before she got the Nobel Prize for Literature in 2024. The only book by Han Kang that I read was her novel, The Vegetarian. It became the first Korean language novel to win the International Booker Prize for fiction in 2016. The Vegetarian by Han Kang is a powerful literary work that illuminates the depth of human desires, societal pressures, and the destructive consequences of repression. The story revolves around Yeong-hye, a seemingly ordinary woman living in modern-day Seoul. However, her life takes a drastic turn when she decides to stop eating meat after a series of recurring and visceral nightmares. This seemingly innocuous decision sets off a chain of events that unveils the deeply ingrained societal norms, personal desires, and familial bonds that dictate her existence and ultimately lead her down a path of self-destruction. Being a lifelong vegetarian, I could empathise with the protagonist's sense of guilt, confusion and dilemma. One line in the book that stayed with me was: "I can't bear to look at bones, even chicken bones." It can stir readers' conscience regardless of their food preferences and also their dietary aesthetics. The very sight of bones and meat can unnerve a sensitive person. The quote by The Vegetarian, "I can't bear to look at bones, even chicken bones," speaks to a deep conviction towards their vegetarian lifestyle. Through these words, The Vegetarian vividly expresses their aversion towards animal consumption, even on the visual level. The quote encapsulates a profound empathy for all living beings, extended even to the remnants of what once sustained them. It demonstrates a refusal to engage with the violent nature of meat consumption, choosing instead to detach from the sight of bones altogether. This quote serves as a powerful reminder of the individual's unwavering commitment to creating a world that aligns with their values of compassion and nonviolence. Though gastronomic proclivities are extremely subjective, a question remains: Is eating meat a necessity? Recent studies suggest that our hunter-gatherer ancestors did much more gathering veggies than hunting meat. In a significant departure from the widely accepted view of early human societies as hunter-gatherers who were primarily meat-dependent, recent research seems to prove otherwise. Spearheaded by University of Wyoming's Assistant Professor Randy Haas, a new study reveals strikingly different dietary habits of early humans. Contrary to the long-held belief that early human diets were predominantly meat-based, the study discovered that the diets in the Andean Mountains were composed of approximately 80 percent plant matter and only 20 percent meat. That said, I've always believed that killing an animal for one's palate must be a disturbing thought that stirs the conscience of even a diehard non-vegetarian. Don't the animals have a fundamental right to live? Well, this is a never-ending debate. I don't want to sermonise or sound preachy on this site. You had better read the book The Vegetarian by the Nobel laureate. ------ 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/han-kang-vegetarian-readers-conscience--/d/133460 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

Shouting ‘Jai Shri Ram’ Inside a Mosque is NO Offence – Court

By Syed Ali Mujtaba, New Age Islam 17 October 2024 The Karnataka High Court quashed a case against two Hindu men for raising the slogan “Jai Shri Ram” inside the Puttur Town, Dakshina Kannada district mosque. The Court observed that such an act does not hurt the religious feelings of Muslims and so cannot be construed as an offense. A case was filed under various sections of the Indian Penal Code (IPC) in the High Court stating that two Hindu men Keerthan Kumar and Sachin Kumar from the Dakshina Kannada district barged into a mosque within the jurisdiction of the Puttur police circle on September 24, 2023. The accused raised “Jai Shri Ram” slogans around 11 PM and also alleged to have made threats to the effect that “they will not spare the Muslim community.” Justice M Nagaprasanna who was hearing the case on behalf of the two accused, Keerthan Kumar and Sachin Kumar, praying for quashing the case, in his order dated September 13, 2024, observed; “It was not understandable how shouting the “Jai Shri Ram” slogan would hurt the religious feelings of any community. Section 295A deals with deliberate and malicious acts intended to outrage the religious feelings of any class by insulting its religion or religious beliefs. When the complainant himself states that Hindu–Muslims are living in harmony in the area, the incident by no stretch of imagination can result in antimony,” the bench wrote in his judgment. The judge said, “It is un-understandable how if someone shouts ‘Jai Sriram’, it would outrage the religious feelings of any class,” while quashing the case, the judge said, " None of the ingredients of the offenses alleged in the complaint had been met.” The two accused even after disturbing the peace in a place of religious worship were set free. This is a classic example of how a travesty of justice takes place in India when the judiciary sides with the accused and the victims watch the mockery of justice with their naked eyes. ---- Syed Ali Mujtaba is a journalist based in Chennai. URL: https://www.newageislam.com/current-affairs/shouting-jai-shri-ram-mosque-offence/d/133459 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

Did Hezbollah Neglect to Protect Civilians In Southern Lebanon?

By Nidal Adaileh October 16, 2024 As soon as Hezbollah entered the war with Israel by firing rockets across the border in solidarity with the Palestinians in Gaza on 8 October last year, thousands of families in southern Lebanon rushed to pack up their belongings and head north. As the Israeli occupation forces continue to bombard the south relentlessly, anxiety has spread in Beirut with displaced people from the south arriving in the capital. Some of the city’s residents have started to leave. In August 2024, a short Hezbollah video — “Our Mountains Are Our Storehouses” — showed what appeared to be tunnels large enough to accommodate truck convoys. Some trucks appear to be transporting missiles and launchers through one of the tunnels, which has been identified as “Imad 4”, a reference to military commander Imad Mughniyeh, who was killed in a car bombing in Damascus in 2008. Israel has been aware of these underground facilities “for some time” and now has experience dealing with Hamas tunnels in Gaza. This is believed to be the challenge that Israel will face if it invades Lebanon in its totality. Despite Hezbollah’s tunnel network, Lebanon lacks enough shelters and safe spaces for civilians. The problem is not limited to the absence of places which provide some degree of protection against bombs. Rather, it goes beyond that to the absence of plans and visions to confront multiple disasters. While some Lebanese mocked the Israelis who headed for the shelters when the sirens sounded to be safe from Hezbollah’s rockets, the people of Lebanon are vulnerable to homelessness due to the lack of an organised shelter plan. Hezbollah had to decide between building tunnels and constructing more shelters to protect the residents of the south from Israeli bombs. With the Lebanese living in fear of the war waged by Israel, we recall the massacres that have been part of every act of aggression against their country. It would have been better for the movement to build shelters to protect civilians, especially in the south of Lebanon, and keep them on their land instead of displacing them to Beirut, the mountains and other areas. Israeli settlements have shelters, which gives some reassurance and sense of security to the residents. In Lebanon, there are no sirens and few shelters when artillery shells and bombs are incoming. Hezbollah has always relied on internal displacement as a means of protecting civilians, because the wars on Lebanon generally do not target the whole country. Israel usually avoids bombing Christian areas because it does not want to anger Europe, and aims to sow religious discord in Lebanese society. In anticipation of what will happen next, Israel is opening new shelters that cost millions of dollars to build. The Lebanese, however, do not know where to go or what to do in the event of an extension of Israeli air strikes. Why did Hezbollah not prepare for these wars despite being at the heart of the conflict with the occupation state? Can the Lebanese infrastructure withstand the pressure resulting from intensive bombing campaigns? The party should have built more shelters for civilians, instead of just tunnels that only meet their military requirements; and it should have stopped using some of the few shelters that exist to store weapons and ammunition instead of being made available to civilians. ------ Source: https://www.middleeastmonitor.com/20241016-did-hezbollah-neglect-to-protect-civilians-in-southern-lebanon/ URL: https://www.newageislam.com/middle-east-press/hezbollah-civilians-southern-lebanon/d/133457 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Love 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