Hazrat Haji Waris Ali Shah: The Sufi Mystic Who Inspired Generations to Embrace Unity

By Syed Amjad Hussain, New Age Islam 06 November, 2024 The Article Explores Dewa Sharif, The Shrine Of Hazrat Haji Waris Ali Shah, Emphasising Its Role As A Symbol Of Unity Among Diverse Faiths. The Annual Holi Celebration Reflects This Spirit Of Coexistence, Highlighting The Saint's Teachings Of Love And Inclusivity. Main points: 1. Dewa Sharif serves as a powerful symbol of coexistence among Hindus and Muslims, exemplified by its Holi celebrations. 2. The saint emphasized love, spirituality, and inclusivity, transcending religious divides. 3. The annual Urs and Dewa Mela attract millions, showcasing diverse cultural expressions. 4. Prominent Sufi poets, like Hazrat Bedam Shah and Hazrat Aughat Shah, continued Hazrat Waris Ali Shah’s legacy through their inclusive poetry. 5. Hazrat Waris Ali Shah welcomed women into his spiritual community, promoting equal participation in spiritual practices. ------- Introduction Just 42 kilometers from Lucknow stands the dargah shrine of Sufi Saint Hazrat Haji Waris Ali Shah. This shrine signifies unyielding devotion to coexistence across sectarian divides. Every year, the fabulous festival of Holi at Dewa Sharif serves as a reminder of this message, inviting all sections of society to celebrate a common festival of colours and joy. History Hazrat Haji Waris Ali Shah was not only a saint but also a prominent figure in the Qadiriyya-Razzakiyya Sufi order, being a descendant of the 26th generation of Hazrat Imam Hussain ibn Hazrat Maula Ali. His teachings fostered a sense of brotherhood, allowing people from all backgrounds to seek refuge and guidance within the shrine. Muhammad Saad Mahmood, honorary manager of the Haji Waris Ali Shah Mausoleum Trust, states, "The Pir was on an extensive tour where he met the czar of Russia, the queen of England, and the monarch of Germany. He had no idea what they would discuss, but his aura was such that wherever he went, the greats sought an audience with him." Two of his prominent disciples were Hazrat Bedam Shah Warsi and Hazrat Aughat Shah Warsi, well-known Sufi poets whose works reflect the mystical and inclusive teachings of Hazrat Waris Ali Shah. Their poetry has enriched the Sufi tradition and continues to inspire followers. Hazrat Waris Ali Shah’s sayings reflect profound wisdom, such as: "Love for worldly life makes one a wild animal, and love for God turns one into an angel." This highlights the transformative nature of divine love, urging followers to seek spiritual fulfilment beyond material pursuits. He also proclaimed, "If there is love, you will get everything; if there is no love, you will get nothing," underscoring that love is the essence of true satisfaction. A Poetic Tribute The soul's desire for divine connection is beautifully expressed in this Urdu verses of Naat written by Hazrat Haji Waris Ali Shah Naat: Ilaahii Kaun Din Hogaa Jo Pahu.Nchuu.Ngaa Madiina Me.N Dar-E-Aqdas Shah-E-Kaunain Chuumuu.Ngaa Madiina Me.N Khudaa Pahu.Nchaa.E Darbaar-E-Shahanshaah-E-Do-A.Lam Me.N Bajaay Nazr Apnii Jaan Ko Duu.Ngaa Madiina Me.N Meaning: When will the day come that I can reach Medina, And touch the door of the sovereign of both worlds? O Lord, take me to the court of the Sovereign of the universe, Instead of a mere sacrificial offering, I will present my very soul as a gift from Medina. This poem encapsulates the yearning for divine closeness and spiritual elevation, themes deeply embedded in Sufi tradition. Holi Celebrations: The Festival of Unity The Holi celebrations at Dewa Sharif have become synonymous with unity between Hindus and Muslims. While Holi is primarily observed as a Hindu festival elsewhere, at Dewa Sharif, it transforms into a shared expression of joy. For devotees like Anuj Kumar Maurya, who travel over 40 kilometres to participate, the experience is deeply personal. "I used to pray for a beautiful, caring wife, and look how God has favoured me," he remarked, gazing at his wife Pammi, who also had her own secret wishes. A Sikh Devotee of Hazrat Haji Waris Ali Shah, Sardar Ranjeet Singh, a Delhi resident who has celebrated Holi at Dewa Sharif for over 10 years, shares, "I used to stay inside my house during Holi, but when I first came to play here, I got completely drenched in colours." While the exact origins of the Holi tradition at the shrine remain unclear, some followers believe that Hazrat Haji Waris Ali Shah himself participated, thereby establishing the practice. The fusion of rituals underscores the shrine's role as a crucible for spiritual and cultural synthesis. Shahzada Alam Warsi notes, "The Holi here has been played for over 100 years," observing how the celebrations have evolved to welcome an increasing number of visitors. The Dewa Mela: A Festival of Spiritual Heritage The annual Urs, or commemoration of Hazrat Haji Waris Ali Shah, attracts nearly a million devotees—both Muslims and Hindus—to the Dewa Mela, celebrated in October-November. This event features a variety of cultural programs, including qawwali performances and poetry recitals, transforming the dargah into a vibrant hub of artistic expression. Hazrat Ghafoor Shah Husami Warsi, a Writer and Poet from Karai Parsurai writes, "Waris Piya undertook the Hajj pilgrimage several times and made extensive visits to the West, meeting various dignitaries. His life served as a bridge between cultures and faiths." Message of Inclusivity and Equality The teachings of Hazrat Waris Ali Shah resonate strongly in contemporary society, advocating for inclusivity and respect for all faiths. He encouraged his disciples to pursue a spiritual path that transcended religious identities. Prof. Wahajuddin Alvi, a retired professor at Urdu Department of Jamia Milia Islamia, highlights this inclusiveness, stating, "Hazrat Waris Piya wanted people in India to transcend religious and sectarian divides, which is why he participated in Hindu festivals like Holi." His commitment to gender equality is also noteworthy; he welcomed women into his spiritual fold, a progressive stance for his time. This legacy of acceptance continues to inspire followers, creating space for everyone to express their spirituality. Conclusion Dewa Sharif stands as a poignant reminder of the enduring power of unity in diversity. The annual celebrations of Holi and the ongoing tradition of Urs cultivate an environment of love, respect, and shared spirituality. The vibrant colours of Holi symbolize not only the festival but also the deep harmony that forms the essence of this revered dargah. This legacy is further amplified by the poetry of disciples like Hazrat Bedam Shah Warsi and Hazrat Aughat Shah Warsi, ensuring that the message of peace transcends generations. Ultimately, Hazrat Waris Ali Shah's wisdom—that love is the core substance of existence—remains a guiding light for fostering understanding in a diverse world. — Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. He is currently working on a book on the History of Sufism in Bihar. ----- URL: https://newageislam.com/islam-spiritualism/hazrat-haji-waris-ali-shah-sufi-mystic-unity/d/133634 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

When Neutrality Is Desirable

By Sumit Paul, New Age Islam 06 November, 2024 Declaration: This is an extended and contextualised version of the writer's article 'A Calculated Choice' that appeared in The Times of India, Speaking Tree (November 2). "Neutrality may not be an admirable (moral) quality or stance but it saves one from a dilemma and plethora of choices; often undesirable." Anon This is what's happening at the moment. Look at the ensuing Presidential election scenario in the US. The fiercely raging electoral battle between Kamala Harris (Democratic nominee) and Donald Trump (Republican nominee) has resulted in extreme polarisation of American society and it has also left people spoilt for choice. This overabundance of choices or the classic embarras de richesses has made a large section of people averse to choices. We're witnessing the same in India where a plethora of political parties of all hues and shades with a huge number of candidates have practically baffled and bamboozled the voters. One feels that it's better to stay away from this shambolic charade and instead, witness the proceedings from a distance. But can this neutrality be called desirable? Mind you, to be neutral doesn't mean inertia or sluggishness. Nor is it shunning one's fundamental and moral responsibility. Neutrality is mindful non-participation. As human beings, we are called to assess, judge and act as moral beings. Once we have eaten of the tree of the knowledge of good and evil, we have no choice but to be active in our moral and political lives, and a big part of this turns on deciding what is right and wrong, and who is right and wrong. Neutrality is treated with significant suspicion in ethics. It is an ambivalent position – a vice more often than a virtue. Neutrality which is evasive and cowardly is not a deep human value for which we should always strive. It is understandable, then, that humanitarian organisations should have a certain ambivalence about neutrality: that neutrality is mostly wrong but can be right – if pursued in a good enough cause. But we've to understand that the stand of neutrality or not making a choice is not a permanent stance. To be neutral in order to observe is a good thing. It's a prudent quality. Remember, making no choice or making a delayed choice will always allow a country, state, party or individual to assess the situation and take stock of things. The die is cast, when you make a choice in a huff and hurry. At times, no reaction is the biggest and most potential reaction. The whole world is passing through a state of unprecedented chaos because of the over participation of all and sundry. Someone aptly stated, 'If we all jump into the arena to become gladiators, who'll be the spectators to witness the spectacle?' In fine, neutrality at times is a calculated and wise choice. The Buddha believed that to be neutral was better than the participation that led to conflicts and confusion. Not only in socio-political issues and contexts, neutrality also applies to religio-spiritual sphere because it (neutrality) is wise indifference. We all become too charged up when it comes to our faiths, books, texts, tenets and gods. Even atheists, who're no different, often react violently when their beliefs are challenged. Mind you, atheists are just godless and non-religious believers; there's no difference in obstinacy and the emphasis on my way, the highway. To be neutral is to refrain from giving any reply, response or reaction. This can save mankind and also avoid much bitterness or bad-blood. To be neutral in religious matters is spiritual evolution and moral upliftment. To be neutral is not to be neuter. In fact, to be neutral is to be noetic and full of nous. An intellectually evolved human will remain stoically and clinically neutral. He'll be a spectator witnessing the vicissitudes of life and the cavalcade of time. Yet, his stance will not be 'sitting-on-the fence' type. People who jump into the arena for someone else and start arguing and fighting, must develop the quality of staying neutral. That way, they'll do a great service to the world and also to themselves. The world is in a state of perpetual turmoil and turbulence because we've not learnt when to stay neutral and ignore things that may flare up further. …………. 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://newageislam.com/spiritual-meditations/when-neutrality-desirable/d/133631 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

Myth and Reality of Muslim Population Politics in India

By Syed Ali Mujtaba, New Age Islam 06 November, 2024 The new book "The Population Myth: Islam, Family Planning and Politics in India" by former chief election commissioner S Y Quraishi is an interesting read on the politics of the Muslim population myth in India. The book discusses several myths about the population of the Muslim community that have been afloat for creating hostility among Hindus and Muslims in India. These narratives are manufactured in the Muslim hate factories and handed to the media to make a juicy story for the consumption of the Hindutva audience. These myths which otherwise would have been nipped in the bud by the media are circulated through mass communication making them equal partners in the crime. Myth one – Muslims produce too many children and are solely responsible for the population explosion in India. The comparative data shows that while Hindus' family planning data is 54.4 %, Muslims' family planning data is 45.3%. Secondly, the total fertility rate (TFR) among Hindus is 2.13% for Muslims it is 2.61%. Muslims are lagging due to their socio-economic status which is far behind the Hindus. As Muslims' socio-economic profile improves, the gap also narrows down. It is not the Muslim community or their religion that has to be blamed, but it is the indifference of the government of the day to develop the Muslim community that has to be blamed. The media narrative should not be against the Muslims but against the government. This conspiracy against the Muslims needs to be exposed. Myth Two – The Muslim population growth is upsetting the demographic balance in India. The demographic ratio of India shows an increase in Muslims from 9.8% in 1951 to 14.2% in 2011, but this is an increase of 4.4 % in 60 years. The media talks about the decline in the Hindu population from 84.2% to 79.8 %, it does not talk about Muslims adopting family planning methods and their population growth rate is declining faster than Hindus. The media does not talk about the decrease in the fertility rate of Muslims. The gap in the number of children between Muslims and Hindus is reduced to only one child. Islam is not opposed to family planning. It is a pioneer of the concept. Nowhere in the holy book Quran, there is any prohibition of family planning, there are only interpretations. There are numerous verses of the Quran and citations from Hadith that emphasize quality over quantity, the health of women and children, and the right of children to have a good upbringing. Hum dao “Hamare Baarah” is a myth that cinematic media has created regarding the population explosion among Muslims. Myth Three – The allegation is that there is an organized conspiracy by Muslims to overtake the Hindu population to capture political power in India. There is no evidence for it. No Muslim leaders scholars or clerics have asked the Muslims to produce more children to overtake the Hindu population. Muslims will overtake Hindus in terms of population as mere "propaganda." Myth Four – Muslims are polygamous by nature because their religion permits them to have more than one wife. A government study in 1975 found that polygamy is present in all the communities in India. Among them, Muslims are the least polygamous. Muslim Polygamy is also statistically not possible in India as the gender ratio is (only 924 women per 1,000 men) that does not permit it. Moreover, Polygamy is related to the economic wealth of a man who can afford more women. Muslims are so poor that they can’t afford even one wife. Media instead of highlighting which are the Hindu communities that are more polygamous, is taking a dig at the Muslims are polygamous. The book "The Population Myth: Islam, Family Planning and Politics in India" breaks several other “myths" about the Muslim population in India. These myths are put into circulation by the enemy of the Muslims in India. The media is taking these myths to the masses to perpetuate these myths. The media instead of exposing the authenticity of these myths by giving correct statistics are partners in the crime demonizing Muslims in India. ----------- Syed Ali Mujtaba is a journalist based in Chennai. He can be contacted at syedalimujtaba2007@gmail.com. --------- URL: https://newageislam.com/islam-politics/myth-reality-muslim-population-india/d/133630 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

Demanding Re-Verification of Assam NRC

By NJ Thakuria, New Age Islam 06 November, 2024 A thorough (100%) re-verification of the final draft of National Register of Citizens (NRC) for Assam becomes necessary before its endorsement by the Registrar General of India (RGI), but a number of State-based organizations and civil society groups start demanding for implantation of the NRC Assam with no verification. After the verdict of the Supreme Court of India upholding the constitutional validity of Clause 6A of the Citizenship Act, 1955 (which endorsed the cut-off date for granting Indian citizenship in Assam at 25 March 1971), their voices got amplified. But the conscious citizens continue questioning if the implementation becomes so urgent even if it’s not properly re-verified regarding the inclusion of millions of illegal migrants (read East Pakistani/Bangladeshi nationals) in the final NRC draft, which was published on the midnight of 31 August 2019. The recent push by an anti-Citizenship Amendment Act, 2019 forum for finalization of the NRC supplementary list needs to be discussed. The forum argued that the final draft was submitted to the RGI in 2019 itself, but it’s yet to be published. So there is no reason to keep the updated NRC in cold storage and hence the RGI should publish the updated NRC of 1951 for Assam (that kept over 19.06 lakh applicants out of the list) without further delay. The forum also claimed that all sections of population in Assam would be happy except those politically driven to oppose it. But it may be noteworthy that the Supreme Court on a direction on 13 August 2019 advocated for an appropriate security arrangement to NRC data before submitting it to both the governments in New Delhi and Dispur as well as the RGI, which is not yet materialised. Moreover, the NRC updating process had embraced corruption and malpractices as detected by the Comptroller and Auditor General of India, where the highest national audit body came out with the revelation that a scam of Rs 260 crore took place during the NRC updating process. The CAG even recommended penal actions against the former State NRC coordinator Prateek Hajela and Wipro limited, which functioned as the system instigator in the process. Hajela himself released the NRC draft on the midnight of 31 August after preparing it under ‘monitoring’ of the Supreme Court. But serious allegations were framed by Hajela’s immediate successor Hitesh Devsarma that tampered software was used in the process to incorporate illegal migrants’ names in the NRC in return of a huge volume of foreign money. It was also alleged that 6,000 temporary workers, who functioned as the data entry operators are yet to get their full salaries. Wipro limited received an average of Rs 14,500 per DEO every month from the NRC authority, it released only around Rs 5,500 per month (an amount below the legal minimum wages). The total volume of siphoned money is estimated to be over Rs 100 crore, which remains in the pockets of Wipro limited or its sub-contract Integrated System & Services till date. The findings of CAG cannot be overlooked and hence all concerned individuals including some Guwahati-based television journalists, who shamelessly lobbied for accepting the NRC draft without any verification, need to be made accountable under the law. A number of individuals made it public through their social media posts that at least three television editors were involved in the corrupt practice during the NRC updating process. One outspoken talk show host even published a book praising Hajela's work as unparalleled and the other two dedicated multiple news based shows insisting that the NRC Assam needs no re-verification. For weeks, the social media users scolded the concerned editor-journalists for their corrupt and irresponsible mind sets. Many civil society groups including the Patriotic People's Front Assam also called for a high-level probe into the matter. The PPFA also urged both the governments in New Delhi and Dispur to take decisive steps in identifying those fraudulent activities for the sake of national security and protection of indigenous communities in the region. Even after the pouring allegations, those media persons remain silent as if they had gone into hibernation. Their hibernation period is yet to be over and shockingly the responsible authorities continue to be ineffective in regards to those corrupt individuals. Most of the local media outlets are also shy of talking about the financial malpractices (reasons best known to them only). Nonetheless a high level probe into the matter becomes the need of the hour with an aim to punish the culprits who made money in expense of the national security as well as existence of the indigenous communities in Assam. --------- URL: https://newageislam.com/islam-politics/demanding-re-verification-assam-nrc/d/133633 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

BRICS: A Sanctuary of the Future and Roadmap for a New World Order

By Mohammed Khaku, New Age Islam 06 November, 2024 BRICS Has Emerged As An Important Voice Of The Global South. A Pragmatic Roadmap for a New World Order! The 16th BRICS summit in Russia's capital, Kazan, sent shockwaves through European capitals. BRICS has punctured the global financial and political institutions, traditionally seen as Zionist colonial by reshaping the global order through de-dollarization. The Russian presidency of BRICS in 2024 made a significant choice in selecting the multicultural southwestern city of Kazan. Located on the banks of the Volga and Kazanka rivers, Kazan is the capital of the semi-autonomous Republic of Tatarstan, celebrated for its dynamic blend of Tatar and Russian cultures. Introduction: On August 15, 1971, President Richard Nixon announced the cessation of the dollar's conversion to gold, an event known colloquially as the "Nixon Shock," citing the nation's high debt as the reason. This proclamation marked the first stage of failure for the Bretton Woods system. Its collapse ushered in a period of financial instability and uncertainty due to the uncontrolled printing of US dollars, which financed proxy wars, the creation of over eight hundred military bases globally, regime changes, billions of dollars to Zionist Israel, and ballooned Pentagon budget. The Bretton Woods Agreement, signed in June 1944 by representatives from 44 countries, led to the creation of the World Bank and the IMF, and established the gold standard. Its primary goal was Kosher to boost global trade. However, it has been suggested that it also had an ulterior motive of promoting Zionism and exploiting the Global South. The Kazan Declaration and BRICS: Redefining Global Power Dynamics The 16th BRICS Summit represented a significant shift in the global order, highlighted by the Kazan Declaration's strong stance against U.S. dominance, financial coercion, and diplomacy driven by sanctions. The declaration highlighted the rise of BRICS as a powerful group united in opposition to the exploitation of international institutions for political ends. It stressed principal issues like de-dollarization, a stance against hegemony in global governance, and the disapproval of sanctions as instruments of Western coercion. Since its establishment, BRICS has pursued various objectives, chiefly aiming to reduce dependence on the US dollar and counter exploitation by colonial imperialist powers. A key insight from the Kazan Declaration is the inability of the United States and its allies to isolate or penalize BRICS nations. Instead, BRICS' influence has significantly grown, with numerous countries seeking membership, indicating that efforts to undermine BRICS have been unsuccessful. De-dollarization: A New Financial Paradigm De-dollarization has been advocated by leaders such as Gaddafi and Saddam, and considering their fates, it's no surprise that Arab monarchies and authoritarian regimes in the Middle East are hesitant to sell oil in any currency other than the dollar. The Kazan Declaration represented a significant move towards de-dollarization. The BRICS nations—Brazil, Russia, India, China, and South Africa—are actively pursuing alternatives to the U.S. dollar to reduce their dependence on it for trade and financial transactions. Their goal is to diminish the dollar's global dominance, which the U.S. has sometimes used politically to sway other nations. As BRICS grows and more countries express interest in joining, the shift towards de-dollarization could become more evident, potentially reducing the U.S.'s financial clout in global markets and allowing nations more control over their economic choices. BRICS is increasingly perceived as an alliance of nations that have experienced Western duplicity, coercion, and aggressive foreign policies, particularly in support of Israel, which has breached numerous international and UN resolutions. Current members, along with nations seeking membership, are confronted with the possibility of regime change and sanctions. The Kazan Declaration underscored BRICS' transformation into a coalition committed to reshaping the global order, resisting unilateral coercion, and promoting peace and justice. The Kazan Declaration encourages expansion of BRICS, with nations from Africa, the Middle East, Asia, and South America keen to join the bloc, seeking to break free from the economic and political dominance of a U.S.-led global order. The three-day Kazan summit showcased the global inclination towards a new order, not monopolized by any single nation or bloc. President Putin faced zero ostracism, while Netanyahu was accused of war crimes. Concurrently, every nation at the summit denounced Israel for its genocide in Gaza and acknowledged Palestine as a sovereign state. Major European banks are facing significant challenges, with some filing for bankruptcy. Numerous economists predict a devaluation of the dollar, anticipated due to massive sales of Treasury bonds, potentially leading to a collapse of the public bond market and considerable difficulties for the US Treasury in refinancing the nation's debt. This led me to the ultimate incandescent tragedy: Israel's military offensives in Gaza, Palestine, Lebanon, Yemen, Syria, and Iran. Two key resolutions from the Kazan Declaration at the BRICS Summit were deemed pertinent to the Islamic Resistance movement, and resolution thirty reaffirmed the two-state solution based on international law, in line with the internationally recognized borders of June 1967, with East Jerusalem as its capital. The BRICS Manifesto and the Kazan Declaration from the 16th BRICS summit will strengthen multilateralism to foster a more just and democratic world order. The declaration advocates for enhanced cooperation for global and regional stability, and economic and financial collaboration for equitable global development. It calls for stronger people-to-people exchanges to boost social and economic growth. The BRICS nation aims to lead the network of road and rail, high-tech cooperation, and aligning with Global South countries to create a community with a shared future for humanity. BRICS is committed to social and environmental justice, and peace, BRICS pledges to spearhead the reform of global governance and to strive for a fair and lasting solution to the Palestinian issue. The declaration also expresses steadfast support for Brazil's upcoming BRICS Leadership and the XVII BRICS Summit in Brazil in 2025. ……… Mohammed Khaku, who lives in Upper Macungie Township, is active in the Islamic community of the Lehigh Valley. ----- URL: https://newageislam.com/islam-west/brics-sanctuary-future/d/133632 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

What Are The Key Legal Issues In The AMU Minority Status Case?

By Aftab Alam, New Age Islam 05 November, 2024 The Aligarh Muslim University (AMU) has been at the epicentre of the legal and political discourse ever since 1968, when the Supreme Court (SC) in Azeez Basha vs Union of India (1968) stripped it of its minority status. This week, a seven-judge constitution bench headed by the Chief Justice of India (CJI) Dr. D.Y. Chandrachud, and comprising justices Sanjiv Khanna, Surya Kant, J.B. Pardiwala, Dipankar Datta, Manoj Misra and Satish Chandra Sharma, is likely to deliver its verdict on AMU’s minority status. This judgment was reserved on Feb 1, 2024, after eight days of intense hearings. The genesis of the present case lies in a writ petition filed before the Allahabad High Court Dr. Naresh Agarwal v Union of India (2005) challenging the decision of the university to introduce a policy of reserving 50 percent of seats in the postgraduate medical courses for Muslim candidates in the light of the SC’s verdict in St. Stephen's College vs. University of Delhi (1991) case and after receiving approval from the Government of India (GOI). Firstly, on October 4, 2005, a single judge of the HC held that Azeez Basha continues to be good law and that AMU was not a minority institution entitled to protection under Article 30(1) of the constitution. Later, a division bench of the HC dismissed the appeal filed by the university and struck down Sections 2(L) and 5.2.C of the AMU Act which were introduced through the 1981 Amendment Act to reaffirm and restore AMU’s minority status. This decision of the HC surprised the university, jurists, and the Muslim community alike as they believed that Aziz Basha had become infructuous after the 1981 amendment to the AMU Act. Later, a batch of eight civil appeals, including those by the Union of India (UOI) and the AMU, were filed challenging the judgment of the Allahabad HC. On 24 April 2006, a Division Bench of the SC comprising Justices K.G. Balakrishnan and D.K. Jain put a stay on all other matters regarding appellant institution when AMU declared that it would not implement Muslim reservation in admissions. The bench further said that since the question raised in these appeals is of general importance, it is desirable that the matter be considered by a larger bench. Subsequently, on February 12, 2019, a 3-judge bench comprising Chief Justice Ranjan Gogoi and Justices L. Nageswara Rao and Sanjiv Khanna referred the AMU matter to a seven-judge bench for its consideration, framing two basic questions in the reference order for an authoritative pronouncement. Firstly, whether the Azeez Basha was correctly decided and whether it suffers from internal contradiction and reasoning on facts and on law, and secondly, what are indicia for determining an educational institution as minority institution to qualify for protection under Article 30(1) – an issue that was framed by the eleven Judge Bench in the TMA Pai Foundation vs State of Karnataka, (2002) but was left to be answered by any subsequent regular bench of the SC. Another issue that needed consideration was whether the 1981 AMU Amendment Act changed the basis of Azeez Basha and rendered it nugatory, an argument which was not entertained by the Allahabad HC. Subsequently, on October 12, 2023, the CJI constituted a seven-judge bench to hear the matter. It must be noted that the correctness of the SC judgment in the Azeez Basha was already doubted by historians, political commentators, and jurists. H. M. Seervai, an eminent constitutional law expert, declared it “clearly wrong and productive of grave public mischief” and pleaded for its overruling. Professor S.P. Sathe, called for reconsideration of Basha because “if incorporation of a university is the sole test of its establishment, no private university can ever be started in India.” Similarly, Prof. Tara Chand, a noted historian, stated that “It will be a falsification of the history of India if it is asserted from any quarter that the AMU was not established by the Muslims, and primarily for the educational advancement of the Muslims of India.” The SC in Anjuman-e-Rahmaniya vs District Inspector of Schools (1981) also questioned the correctness of Azeez Basha and referred it for reconsideration by a seven Judge Constitution Bench. It is a matter of fact that the Union of India (UOI), represented through successive governments since 1981, recognized and maintained the minority character of AMU. In its affidavit filed before the HC in 2005 and SC in 2006, the Union of India effectively contended that Azeez Basha was wrongly decided. The UOI also submitted that the 1981 amendment to the AMU Act was brought as a ‘corrective statute’, to reaffirm and restore AMU’s minority status. However, in 2016, the BJP-led NDA Government sought to withdraw the appeal filed by the UOI against the decision of the Allahabad HC in 2006. The SC, however, never decided during hearings whether the UOI can withdraw the appeal or not due to non-adherence to the procedure laid down by the court for withdrawal of appeals under ORDER XIX, Rule 26 of the SC Rules. In this regard it is also important to recall that the SC in State of Haryana v. State of Punjab (2002) held that “the decisions taken at the governmental level should not be so easily nullified by a change of Government and by some other political party assuming power, particularly when such a decision affects some other state and the interest of the nation as a whole. The SC further held that the succeeding government must be held duty-bound to continue and carry on the unfinished job rather than putting a stop to the same. Interestingly, the precursor to the BJP, the Jana Sangh, which was part of the merged Janata Party, had advocated for the restoration of AMU's minority character. The Janata Govt in May 1977 even introduced in the Lok Sabha an AMU (Amendment) Bill to restore its minority character, but it could not be enacted due to the early dissolution of the Lok Sabha, owing to internal squabbling. The BJP stalwarts such as LK Advani and Atal Behari Vajpayee were part of the Morarji Desai cabinet that had introduced the bill. Subsequently, after a prolonged struggle by the Muslims of India, the AMU Act 1920 was amended in 1981, restoring AMU’s minority status. The UOI and others opposing the petition for almost three days mostly argued on how AMU surrendered its minority status after the 1920 legislation and how the British government had the sole authority on its administration. The Solicitor General Tushar Mehta argued that the promoters of AMU were loyal to the British government, and chose to surrender their rights, while many other institutions like Jamia Millia Islamia (JMI) chose not to cooperate with the British Government, and unlike AMU, have a minority status today. The CJI, however, countered that siding with a government or being a “loyalist” does not necessarily mean that AMU denounced its minority status. He pointed out that being against the government is not a prerequisite for being a minority institution. Tushar Mehta argued that, in contrast to the claim of petitioners that AMU was established with funding, money, and property owned by MAO College, several donors, including Hindu Maharajas, contributed to the funding of MAO College in Aligarh. He further stated that the land on which the college was built was donated by Lieutenant Governor Sir John Strachey. Mehta also argued that AMU is fully funded by the Union government. Earlier, the British government used to allocate 30 lakh rupees every year, and now the Union government allocates rupees 1,500 crores for AMU. Yet another respondent argued that the university has expanded from the previous 74 acres to 1150 acres of land with multi storied buildings, all because of the Union government’s aid. It was further argued that it would be a “public mischief” to overrule Azeez Basha, which would take away the Union’s control over the university. The respondents also argued that AMU was never administered by the Muslims as, under Section 13 of the AMU Act 1920, the government had complete control over the administration of the university through the Lord Rector who had power to give orders to the authorities of AMU, namely, the Court (supreme governing body), Executive Council, and the Academic Council. Tushar Mehta argued that the administrative team running the day-to-day operations was answerable to Lord Rector. This was countered by Justice Khanna stating that the Lord Rector was only “symbolic in-charge”. When the CJI pointed out those provisions could be tested as permissible regulatory measures under Article 30, Mehta refuted it on the grounds that there was no concept of a minority institution at the time when the AMU Act was legislated. Mehta further stated that there was never a mandate for the university to be run by Muslims and most of the people in the administration just happened to be Muslims as the law never required it to be so. The argument that the administration of AMU was “not vested in the Muslim minority” under the 1920 Act defies the fact that the Muslim community had de jure and de facto control over the management of AMU as its supreme governing body, the AMU Court comprises only Muslims. The Court had not only power to appoint all important functionaries, i.e. Chancellor, Pro-Chancellor, and Vice-Chancellor but also had powers to frame Statutes and to review the Annual Report of the university. The power vested in the Lord Rector was merely supervisory in nature and never meant to manage the day to day administration of the university. It must be further underlined that the presence of a few non-minority members in the governing body of a minority educational institution does not take away the controlling power of the said institution with respect its management till minorities have a preponderating voice. If we look at the composition of the AMU Court, the supreme governing body of the university, includes, beside others, representatives of Muslim culture and learning, Muslim Colleges of Oriental learning, Chairmen of Wakf Boards, Muslim Educational and Cultural Societies and All India Muslim Educational Conference etc. even after the 1951 Amendment that dropped the clause providing for exclusive Muslim membership of the Court, indicate preponderance of Muslims in it and therefore hardly undermines its minority character. Justice Krishna Iyer in Gandhi Faiz-e-Am College (1975) rightly held the presence of some non-minority members in the governing body of a minority educational institution is reasonable and promotive of the excellence in the administration and does not undermine the minority character of the institution. The respondents also failed to appreciate the distinction between regulatory measures and the administration of an educational institution. The SC has already fairly settled in the Kerala Education Bill (1958) that the right to administer does not include the right to mal-administer. In Mother Provincial (1970), the SC stated that minority institutions cannot be allowed to fall below the standards and excellence expected of educational institutions or, under the guise of exclusive right of management, to decline to follow the general pattern. The state may legitimately prescribe reasonable restrictions to ensure the excellence and prevent mismanagement and are intended to make minority educational institutions an “effective vehicle of education for the minority community,” provided they are not “destructive or annihilative of the character of the institution established by the minority” as stated by the SC in Sidhajbhai Sabhai (1963) case. Sir Syed, while framing the rules of the MAO College himself, emphasised the importance of a general supervision by the government over all the important matters so that no harm is caused to the college due to mismanagement or improper working of the trustees. External supervision by the government over the management of any educational institution cannot be equated with the surrender. Under Rule 38 of the MAO College, the Director of Public Instruction of the North West Province and Oudh was appointed as an ex-officio Visitor of the College, who had power of supervision and of making a report to the Government. Under Rule 144 stipulated that the Government shall have power “at any time and in any way to call for and examine the accounts of the college”. Similarly Rule 145 provided that “the Government shall have power to institute any enquiry with a view to ascertaining whether the provisions of the laws of the College for the time being in force are duly complied with, and if not, to compel the Trustees to comply with them.” The Azeez Basha wrongly held that AMU was not a minority institution because it came into being by the Central Legislature and not by the Muslim minority. It was neither in 1920 nor even today, can anyone establish a university without a statute. The Division Bench of the Allahabad High Court in Naresh Agarwal (2005) even acknowledged this fact and stated that a university cannot be set up without the intervention of the government. If Azeez Basha is held to be a good law, it would have large implications for the educational rights guaranteed to religious and linguistic minorities under Article 30(1) of the Constitution. The minorities would never be able to establish a university as a university can only be established by an act of the central or state legislature and, effectively, all the existing universities established by them would lose their minority status. The respondents have erroneously argued that the judgment of the bench would not have a “trickledown effect” on any other institution, statute or judgment as the Azeez Basha cannot be claimed to be sui generis, fact-specific judgment pertaining to AMU. The formal incorporation of an institution through a statute or recognition under a regulatory scheme should not be considered indicative of whether an institution qualifies as a minority educational institution. Another argument of the respondent was that AMU cannot have minority status because Entry 63 of the Union List in the Seventh Schedule of the Constitution declares AMU along with BHU as an institution of national importance, providing a safeguard for its status. If AMU is acknowledged as a minority institution, it would impede the powers vested in Parliament under Entry 63. It was argued that recognising the AMU as a minority institution would not only upset the equitable balance of Parliament’s authority over the two institutions, but also would undermine the authority of the Parliament and “rob” its powers vested under Entry 63. The Bench, however, clarified that the effect of Entry 63 is to place AMU and BHU under the exclusive legislative jurisdiction of the Parliament, designating them as institutions of national importance. It was further asserted that conferring minority status upon the university could potentially exempt it from the constitutional obligations of the Scheduled Caste (SC), Scheduled Tribes (ST), and Socially and Economically Backward Classes (SEBC) reservations. R. Venkataramani, the Attorney-General of India, contended that the unfettered right under Article 30 does not absolve them from having to abide by other “constitutional demands and requirements” regarding reservations. Mehta argued that a university of national importance such as AMU must have students from a diverse “spectrum” of backgrounds, and granting minority status would only allow higher representation of one community and would make deserving SC/ST/SEBC candidates lose their chance of studying in such a prestigious institute. It was also argued that the bench would have to choose between extending reservations to Muslim minorities or the SC/ST/SEBC community, as recognising the minority status of AMU would be at the expense of reservation rights for these communities. It must, however, be pointed out that Articles 15(5) and 15(6) of the constitution exempt minority educational institutions from granting reservations to other disadvantaged groups. Furthermore, several parliamentary legislations such as Right of Children to Free and Compulsory Education Act, 2009, Central Educational Institutions (Reservation in Admission) Act, 2006, and Central Educational Institutions (Reservation in Teachers Cadre) Act, 2019, have also excluded minority institutions from the implementation of national reservation policy. Furthermore, besides minority institutions, the Institutions of Excellence such as Homi Bhabha National Institute, Mumbai and its constituent units, Tata Institute of Fundamental Research, Mumbai.North-Eastern Indira Gandhi Regional Institute of Health and Medical Science, Shillong, National Brain Research Centre, Manesar, Gurgaon, Jawaharlal Nehru Centre for Advanced Scientific Research, Bangalore, Physical Research Laboratory, Ahmedabad, Space Physics Laboratory, Thiruvananthapuram, and Indian Institute of Remote Sensing, Dehradun are also exempted from the implementation of reservation in admissions. During the course of hearing, the CJI asked whether the bench should also consider the validity of the 1981 amendment which changed the definition of “university” under the Act to say, a university established by the “Muslims of India.” However, the petitioners expressed their desire to avoid this line of argument, at least at this stage arguing that if Azeez Basha was struck down then the 1981 amendment would become redundant, and if it is upheld then a smaller bench of this court could consider it. Mehta wanted the 1981 amendment to be considered to avoid duplicity of hearings, which he said the petitioners were trying to do as they would get a “second chance” to argue about the minority status by relying on the 1981 amendment. Justice Khanna wanted to limit the scope of the hearing to the correctness of Azeez Basha as it would get the job done. Representing one of the respondents, advocate Rakesh Dwivedi raised the question of defining the term minority as, in his opinion, it has remained undecided in 75 years of the Constitution. He asserted that the community claiming minority status must numerically be fewer than the majority and still, if the said community belongs to the ruling group, then it would not qualify as a minority. He went on to even argue that during British rule, though Christians were numerically a minority, they still would not meet the criteria for a minority as they belonged to the ruling religious community, and hence the Christian educational institutions today should not enjoy minority status. In his opinion, Muslims were not a minority because under British rule both Hindus and Muslims were considered equals. Citing Sir Syed Ahmad Khan, the founder of the MAO College, Dwivedi claimed that the Muslim community never considered itself as a minority and instead as rulers prior to the British government. Respondents also argued through Neeraj Kishan Kaul that the 1981 amendment to the AMU Act, 1920 attempted to rewrite history by disregarding historical facts acknowledged in Azeez Basha. He stated that the parliament cannot “deny a fact by subsequent legislation” by creating “legal fiction.” He asserted that the 1981 amendment only attempted to change who “established” the university but made no change in the provision related to the administration of the university. Another counsel, Guru Krishnakumar, relying on Indra Sawhney (II) v Union of India (1999), stated that a fact established by a legislation cannot override facts recognised by the Court. He underscored that the moment there is a factual finding in a judgment, the legislature cannot overcome that fact using subsequent legislation. It was argued by advocate Kaul that any alteration to the status of AMU would only be through a constitutional amendment—unlike the procedure adopted by the Parliament in 1981. However, Justice Sanjiv Khanna added that the legislature is allowed to make laws with a retrospective effect if they feel a mistake has to be corrected. He also pointed out that amendments were made to the AMU Act in 1951 and 1965 as well. The CJI justice D.Y. Chandrachud cautioned that Kaul’s interpretation would have the effect of diluting the power of the Parliament. The petitioners argued that AMU was merely an extension of the MAO College which, according to Azeez Basha, was established by the Muslim community to impart liberal education for Muslims and therefore recognised it as a minority institution. The effect of the transformation of the ‘MAO College’ into ‘Aligarh Muslim University’ was merely a change in status of the educational institution – and not a birth of an altogether new or distinct educational institution. The court in Aziz Basha erroneously drew an inference that AMU was established by the Government of India and not the Muslim community, because the Muslim community could have established a university without the need for legislation or statute. It must be noted that all the assets of the MAO College were used to develop AMU. This includes the teaching staff, the property, the funds, and its administrative staff and a corpus of rupees thirty lakhs, as the then government insisted that it would only establish a university if this condition is met. The Azeez Basha judgment came as a huge shock to the minorities in general and Muslims in particular. Most of them considered that in independent India their educational institutions were well protected by article 30 of the Constitution, but the decision belied the assurances given to them a few years ago by no other than the SC itself in the Kerala Education Bill(1958) case: “So long as the Constitution stands as it is and is not altered, it is, we conceive, the duty of this court to uphold the fundamental rights and thereby honour our sacred obligation to the minority communities who are of our own”. In the opinion of eminent jurist H.M. Seervai, the Azeez Basha was the first case in which the SC had departed from the broad spirit in which it had decided cases on cultural and educational rights of minorities. The Azeez Basha, therefore, must be struck down for being wrong and contradictory. **************************** * The author is professor at AMU and heads strategic and security studies programme of the university. His research interests include human rights, constitutional law and public international law. -------- URL: https://newageislam.com/islamic-society/legal-issues-amu-minority-status-case/d/133622 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

Proving the unprovable

By Sumit Paul, New Age Islam 05 November, 2024 This pertains to an outright vapid write up, " Faith and figures: Why many great mathematicians and scientists have believed in god." This appeared on the NAI site a few days ago. What does this article suggest and what does the writer want to prove? I'm clueless. If many great scientists and mathematicians have believed in god and religion then even more didn't believe in god. Scientists and mathematicians Francis Crick, Richard Feynman, Paul Dirac, Andrei Sakharov, Niels Bohr, Subramanyan Chandrashekhar, Ivan Pavlov, Fred Hoyle, Pierre Curie, Meghnad Saha, Hans Bethe, Stephen Hawking, John McCarthy (he was an American computer scientist and cognitive scientist who was one of the founders of the discipline of artificial intelligence) to name but a few, were outright atheists. So was Maharshi Kanad, who was an ancient Indian sage / scientist, who is considered the propounder of Atomic theory way back in the sixth century BCE. This sage philosopher also founded the philosophical school of Vaisheshika. Panini, the first descriptive linguist in the world and Sanskrit grammarian who wrote Ashtadhyai, was an atheist. That his descendants embraced Islam (or had to embrace Islam) is an altogether different story. Today, they're known as Panini Muslims. The 17th-century Maharashtrian Sanskrit grammarian Bhattoji Dikshit, who simplified Panini's rules of Sanskrit grammar and wrote Siddhant Kaumudi, was a non-believer. Sage Yagyavalkya never believed in god and had no faith in esoteric beliefs. At least a couple of great Persian mystics were closet atheists. Great Iranian poet Urfi, not exactly a mystic and who was in the court of Mughal emperor Akbar, was a non-believer who never shared his atheistic views with anyone so long as he was alive. Believers and non-believers have existed cheek by jowl right from the beginning. In fact, thinking people of all ages have atheistic and agnostic leanings. The great novelist and Nobel laureate Ernest Hemingway famously proclaimed that “All thinking men are atheists." He not only disbelieved in god but also considered organised religion as a menace to human happiness. Mr Naseer's repeated glorification of theism and belief in divinity is delusional as well as monomaniac. He must understand that awe and wonderment have nothing to do with one's faith in something divine. Try to imbibe the spirit of Frank Lloyd Wright's famous quote, “I believe in god, only I spell it nature." Wright had no faith in your god and organised faith. In poetry and literature, one often resorts to god as a metaphor or an emblem. Remember Sahir's famous last stanza, ' Hum Log Khilaune Hain Ik Aise Khiladi Ke/ Jis Ko Abhi Sadiyon Tak Ye Khel Rachana Hai, ' from his immortal number, "Sansaar Ki Har Shai Ka Itna Hi Fasana Hai/ Ik Dhund Se Aana Hai, Ik Dhund Mein Jaana Hai” (Film: Dhund, 1973). Did the last stanza make an avowed atheist like Sahir a believer? Every coin has two sides. Don't try to prove things, ideas and concepts that are patently unprovable. You'll end up making a spectacle of yourself. …………. 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://newageislam.com/interfaith-dialogue/proving-unprovable/d/133623 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

SC Status to Muslim Converts - Wait Time Extended

By Syed Ali Mujtaba, New Age Islam 05 November, 2024 Chennai- The three-member commission headed by former Chief Justice of India Justice K.G. Balakrishnan has been granted a one-year extension to finalize its report on whether Scheduled Caste (SC) status would be given to the Muslims and Christian converts. The report of Justice Ranganath Mishra Commission in 2007 recommended that SC status should be given to the Dalits belonging to the Muslim and Christian converts. The government called Justice Ranganath Mishra Commission's report “flawed.” By the Constitution (Scheduled Castes) Order, 1950, the right to reservations in jobs and education is given only to people from Hindu, Sikh, and Buddhist faiths belonging to the SC community. A clutch of petitions seeking to repel the 1950 order is lying before the Supreme Court. These petitions seek the benefit of reservation being extended to Dalits who have converted to Christianity or Islam. This case has been pending for two decades now. The apex court has said that the day had come to take a call on issues with social ramifications. The government informed the Supreme Court that it had formed a three-member panel headed by former CJI KG Balakrishnan to examine whether SC status can be granted to Dalit Muslims and Christians. The Justice K.G. Balakrishnan commission panel is mandated to explore inclusion of the Dalit converts from other religions. The commission has faced delays in initiating field visits, a critical part of its work. The commission is also gathering insights from different States and Union Territories regarding the socio-economic conditions of Dalit converts. These reasons besides others made the Supreme Court grant a year extension to the Balakrishnan Commission panel. Opposing reservation to the Muslim and Dalit converts, the Union government told the Supreme Court that Scheduled Caste (SC) status was not granted to the Dalits who have converted to Islam or Christianity because social stigma such as untouchability is not prevalent in these two religions. The Centre also argued against the inclusion of Dalit Christians and Muslims in the SC list, citing the foreign origin of these religions. It called Justice Ranganath Mishra Commission report flawed because it was not prepared without conducting any field studies and failed to consider the effect that the inclusion would have on the present castes listed as SCs. The Centre further said, if all the converts are arbitrarily given the perks of reservation without examining the aspect of social disability it would cause a grave injustice and would be an abuse of the process of law, consequently affecting the rights of the SC groups. M. H. Jawahirullah, MLA from Papanasam Constituency in Tamil Nadu debunked the government’s argument against reservation to the SC converts to Islam and Christianity saying “Changing your religion does not change your social status. A person's caste remains unchanged even after converting to a different religion. A Dalit remains a Dalit even if he converts to Islam or Christianity.” ---- Syed Ali Mujtaba is a journalist based in Chennai. He can be contacted at syedalimujtaba2007@gmail.com ------- URL: https://newageislam.com/current-affairs/status-muslim-converts-extended/d/133624 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 Journey of Unity: Bhakti Poets and Sufi Saints in India

By Sahil Razvi, New Age Islam 05 November, 2024 The Bhakti and Sufi movements championed unity and universal love across religious divides, fostering India’s rich composite culture. This spirit of Sulh-e-Kul (universal peace) remains integral to Indian society, promoting coexistence and mutual respect. Main points. · Bhakti and Sufi movements emphasized humanity and unity beyond caste or religion. · Sulh-e-Kul (universal peace) became a guiding principle through Sufi teachings. · Indian poets like Kabir and Vidyapati blended Persian and Urdu in their works, symbolizing cultural synthesis. · Sufi practices, like langar, influenced Sikhism and celebrated shared values. · This heritage of unity continues as the foundation of India’s Ganga-Jamuni tehzeeb (composite culture). The Bhakti Movement, much like India’s own cultural tapestry, is a rich blend of diverse voices and perspectives. Both Hindu and Muslim saint-poets set aside distinctions of caste and religion, celebrating love and humanity while drawing inspiration from the Sufi ideals of compassion, unity, and divine connection. While the movement took root as early as the 8th century with the Alvar saints in South India, it gained fresh vigour after Kabir’s time. The seeds of Hindu-Muslim harmony sown by Hazrat Amir Khusrau blossomed into a movement that spanned India, encouraging values of unity and respect across faiths. A concept in physics tells us that everything in the universe naturally seeks to come together. The Sufi philosophy embraced this notion and transformed it into Sulh-e-Kul or ‘Universal Peace.’ This doctrine promoted an inclusive approach, where Vedanta’s Neti Neti ("not this, not that") transcended in Sufi philosophy to Iti Iti ("this too, and that too"), encouraging a harmonious acceptance of all. One story illustrates this spirit well: a man once questioned Maulana Rumi, challenging his claim of being in agreement with all 72 sects. The man argued that a Christian and a Muslim, or a Muslim and a Hindu, could never truly agree with each other. Rumi, with his characteristic warmth, simply smiled and replied, “I even agree with you.” This deep acceptance of diverse perspectives came to be known in India as Sulh-e-Kul, a principle celebrated by poets and saints alike, expressing an inclusive and holistic view of spirituality. Amir Khusrau championed this inclusive path, followed by poet Vidyapati, who embedded Persian vocabulary within his works like Kirtilata and Kirtipataka, symbolizing a mutual cultural exchange and acceptance. Kabir’s verses also reflect this blend, filled with Urdu and Persian expressions, showcasing a merging of languages and ideas. The influence of Sufis on the Bhakti Movement was profound. Hazrat Ghaus Gwaliori, a prominent Sufi mystic, wrote about yogic practices in his book Bahru’l Hayat, while Malik Muhammad Jayasi enriched Hindi literature with works like Padmavat, Akhravat, and Kanahavat. In Kanahavat, Jayasi portrays Krishna not as a conquering ruler over Dwarka but as a spiritual figure establishing a Khanaqah (retreat), advocating peace and harmony. A wave of devotional poetry followed, with poets like Raskhan, Raslin, Mulla Daud, Qutban, and Manjan blending Hindu and Islamic sentiments. This poetic interweaving inspired Bharatendu Harishchandra, a 19th-century poet, to proclaim, “I would lay down my life for these Muslim saints.” Sufi influence on the Bhakti Movement can also be seen in practices like Langar (community kitchens), later embraced by Sikhism in its identical form. The inclusive teachings of both Sufi saints and Bhakti poets left a profound impact on Sikh scripture, the Guru Granth Sahib, which includes verses by Baba Farid, Kabir, and Ravidas. The foundation stone of the Golden Temple in Amritsar was even laid by the revered Qadri Sufi Hazrat Mian Mir, symbolizing the unity of Hindu and Muslim communities. The foundation of India’s Ganga-Jamuni Tehzeeb (composite culture) was enriched by the works of Sufi saints like Hazrat Turab Ali Shah Qalandar and Shah Kazim Qalandar, who composed devotional verses honouring Krishna. This shared heritage of Sulh-e-Kul continues to weave a strong thread of harmony, binding diverse communities and religions in India together. This spirit of unity is a lasting testament to the teachings of Bhakti poets and Sufi saints, fostering coexistence across India’s many paths and beliefs. ….. Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. ---------- URL: https://newageislam.com/islam-spiritualism/journey-bhakti-poets-sufi-saints-india/d/133625 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

Cultivating Sincerity and Responsibility in Dars-e-Nizami Education: A Guide to Spiritual Growth and Community Service

By Ghulam Ghaus Siddiqi, New Age Islam 04 November 2024 Setting Clear Goals for Dars-e-Nizami Education Main Points 1. Sincerity of Intention: Emphasizes the importance of students entering Dars-e-Nizami with a sincere intention to seek knowledge for the sake of Allah, free from worldly ambitions like fame or material gain. 2. Recognition of Allah: Discusses the significance of recognizing Allah’s oneness through the signs in creation, which deepens faith and enhances the understanding that everything operates under His command. 3. Shifting Priorities: Highlights how a deeper recognition of Allah leads to a focus on seeking His pleasure, shifting priorities from material concerns to living a life of righteousness and piety. 4. Rights of Allah and People: Explains the intertwined nature of fulfilling the rights of Allah (Huquq Allah) and the rights of people (Huquq al-Ibad), emphasizing that serving others is an essential aspect of worship. 5. Holistic Devotion: Advocates for a balanced approach to devotion that encompasses both personal acts of worship and ethical behavior in social interactions, leading to a just and compassionate society. … Before enrolling in a madrasa for Dars-e-Nizami education, it is essential for students to set clear goals, as these form the foundation for their entire learning experience. The primary objective should be to embark on this academic journey with sincerity of intention, free from worldly ambitions such as fame, status, or material gain. Instead, students should focus purely on acquiring knowledge for the sake of Allah. It is crucial to remember that religious education is not merely an intellectual pursuit; it is a means of personal and spiritual development. The true essence of this journey lies in deepening one’s recognition of Allah, developing a closer relationship with Him, and seeking His pleasure by understanding His commands. Moreover, students should approach their studies with humility, recognizing that religious knowledge carries a responsibility to serve the community and benefit others. It should never be used for personal gain or to assert superiority over others. This sincere approach will keep them grounded and focused, enabling them to truly benefit from the rich knowledge that Dars-e-Nizami offers. Recognizing Allah's Oneness Through the recognition of Allah, we come to understand that the Creator of the world is the One and only God, whose existence is eternal and all-encompassing. His presence is manifest in the countless signs He has placed throughout the universe. Every element in creation testifies to His oneness, power, and wisdom. For instance, the existence of trees, stones, the barren earth that comes to life after rainfall, and the predictable cycle of day and night are not random occurrences but clear demonstrations of Allah's meticulous design. The growth of crops, fruits, and flowers in different seasons, the balance of rainfall that sustains life, and the movements of celestial bodies like the sun, moon, and stars reflect divine order and harmony. Even more wondrous are the stages of human development—from conception in the mother’s womb to birth and growth, with each phase highlighting the miraculous nature of Allah’s creation. These signs scattered throughout the universe remind us of Allah’s eternal presence, deepening our faith and understanding that everything, no matter how small or grand, operates under His command. Shifting Priorities and Seeking Allah's Pleasure As a person advances in recognizing Allah and strengthens their faith, their life’s ultimate purpose becomes centered on seeking Allah’s pleasure. Worldly concerns take a backseat as they focus on aligning their thoughts, actions, and intentions with what pleases their Creator. Every decision is made with the awareness that life is temporary and that true success lies in earning Allah’s approval. The pursuit of material wealth, status, or recognition fades as the heart becomes firmly anchored in the desire to live a life of righteousness and piety. Such a person’s devotion grows stronger as they strive to fulfill Allah’s commands and avoid actions that might lead to His displeasure. They seek to cultivate virtues like patience, humility, gratitude, and compassion, knowing these traits bring them closer to Allah. Acts of worship, whether through prayer, charity, fasting, or kindness to others, become genuine expressions of love and submission to Allah. Their ultimate wish is that when they leave this world, they do so in a state where Allah is pleased with them. The thought of returning to their Creator with a heart free from worldly distractions and filled with faith gives them peace and contentment, motivating them to continuously purify their actions and intentions in preparation for the eternal life to come. Fulfilling the Rights of Allah and People Attaining Allah’s pleasure requires fulfilling two primary duties: the rights of Allah (Huquq Allah) and the rights of people (Huquq al-Ibad). These responsibilities are deeply intertwined, even though they may appear distinct. The rights of Allah include acts of worship like prayer, fasting, remembrance, and gratitude, while the rights of people encompass how we treat others, show kindness, uphold justice, and act with integrity. In reality, fulfilling the rights of people is part of fulfilling the rights of Allah because He has commanded us to honor and respect one another, protect the dignity of every individual, and act with mercy and compassion. By being honest in dealings, helping those in need, supporting family, or being kind to neighbors, we fulfill a divine obligation. Thus, honoring Huquq al-Ibad is also an act of worship, as it aligns with Allah’s will and contributes to the balance and harmony of society. Recognizing this connection leads to a realization that devotion to Allah extends beyond personal acts of worship to include behavior in all social and interpersonal dealings. True devotion requires a holistic approach, balancing religious duties with ethical responsibilities toward others. The Rights of Allah The rights of Allah begin with the belief that He is the only deity worthy of worship, with no partners or equals. This belief forms the foundation of a Muslim’s faith and includes recognizing His absolute oneness and sovereignty. Belief in all His messengers, culminating in the final Prophet, Muhammad (peace and blessings be upon him), is also essential. The Prophet’s life and teachings provide a model for living in accordance with Allah's will. Allah’s rights further include belief in all His revealed scriptures, especially the Qur'an, which serves as the ultimate guide. Muslims must also have faith in the unseen, including the resurrection, the Day of Judgment, and accountability for one’s deeds. Fulfilling Allah’s rights requires not only belief but also obedience to His commands, such as performing acts of worship like prayer, fasting, and charity, while following the Prophet’s Sunnah. These acts demonstrate a commitment to living according to divine guidance. Fulfilling Human Rights In addition to religious obligations, Muslims must uphold human rights, showing kindness, respect, and care toward parents, teachers, children, orphans, the elderly, and the poor. Muslims are required to protect the vulnerable and ensure the rights of others are not violated, contributing to the welfare of society. Conclusion True servitude to Allah is achieved when both the rights of Allah and the rights of people are fulfilled. One cannot claim sincerity in serving Allah while neglecting either responsibility. Religious education, therefore, should be pursued with the intention of understanding and applying these rights in daily life. Once gained, this knowledge should be shared with others, spreading awareness of the importance of fulfilling both the rights of Allah and the rights of people to create a just and compassionate society that reflects the values of Islam. … A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. Throughout his career, he has emerged as a prominent figure in the realm of Islamic scholarship, consistently contributing valuable insights and analysis on a wide range of crucial topics. Through his regular writings, he has delved into multifaceted subjects, including but not limited to deradicalisation strategies, the promotion of moderation within Islamic teachings, counter-terrorism efforts, and the vital mission of combating Islamophobia. Moreover, he extensively addresses the urgent need to challenge radical ideologies through well-reasoned arguments and scholarly discourse. Beyond these critical issues, his work also encompasses in-depth discussions on human rights principles, the significance of safeguarding religious rights, and the profound exploration of Islamic mysticism. --------------- URL: https://newageislam.com/islam-spiritualism/dars-e-nizami-education-community-service-responsibility/d/133615 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

Why a Liberal Forum like New Age Islam Is a Must for All Muslims

By Sumit Paul, New Age Islam 31 October 2024 Some indoctrinated and fanatic Muslims may be under the impression that the editor and Publisher of New Age Islam (NAI), Mr. Sultan Shahin is a closet atheist who encourages all non-believers and ex-Muslims on this site to express their views candidly. But they should read Mr Ashok Sharma's comment. He's full of praise for the NAI for doing a great service to the beleaguered minorities who're at the receiving end. Naipaul and Rushdie kept reiterating that Islam's obscurantism and extreme fanaticism didn't come from its clerics and village mullahs; it actually came from the 'educated' and ' English-speaking' bigots and got entrenched by the rigidity of those who've mortgaged their rationality. To quote Shakeel Badayuni, "Mujhe khauf aatish-e-gul se hai/ Ye kahin chaman ko jala na de" (I'm rather scared of the fire of a flower that might burn the whole garden). NAI has been trying to inculcate reason by allowing counterviews like, "Religion is a mass hysteria indoctrinated in the childhood by brainwashing" (refer to Mr Ashok Sharma's latest comment) or Mr Ghulam Mohiyuddin's concern that it's bizarre when educated people indulge in such religious nonsense and say like Zakir Naik and one more all-knowing zealot that the Quran is preserved in Lauh-e-mahfooz or Vedas are uncreated. Here lies the dangerous and most debilitating influence of religion that eclipses the collective wisdom of humans. NAI's editor has been trying to disabuse Muslims of this religiously enslaved mindset. Truth is always persecuted by the detractors and those who've vested interests. Since religions and spirituality are industries today and god is the biggest deception, it's time for humans to realise that the greatest faith is humanity and the most potent god is our conscience. This site is making the deluded Muslims see at least a semblance of sense and prudence. One has to be intrepid to proclaim the truth. The Editor of this site is fearless without being an atheist. Today, the problem with all Muslims and the followers of different faiths is that they resent alternative viewpoints. Despite being a Muslim, Mr Shahin allows and welcomes a host of different and dissenting views which's a rarity in these precarious times. Yours truly has to write under pseudonyms for many portals and publications when he writes something incendiary and religiously volatile. But here on this site, he writes without hiding his identity. Only the unvarnished truth and complete fearlessness can save the world from slipping into an abyss of fanaticism and violence. Stick to your man-made faith. Continue to believe in a concocted god. But at the same time, retain your intrinsic goodness and don't hate a person just because he's an atheist or a perceived atheist. That's the message on the occasion of jashn-e-charaghaan (festival of lights, Deepavali). Happy Diwali to all, even to those who leave no stone unturned to run me down! I extend my wishes to them as well. Lastly, I ain't a mouthpiece of NAI. I call a spade, a spade and admire or admonish without an iota of prejudice whatsoever. Cheers! ----- 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://newageislam.com/interfaith-dialogue/liberal-new-age-islam-muslims/d/133592 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 Perils of Misusing Religious Texts in Political Discourse

By Adis Duderija, New Age Islam 31 October, 2024 In today’s world, where political polarisation and conflict seem to deepen by the day, the intersection of religion and politics has become a critical battleground. The manipulation of religious texts for political gain is not a new phenomenon; it has been a tool used throughout history to justify wars, oppression, and discrimination. However, in contemporary society, the stakes have never been higher. The use of religious texts to create essentialising views on political affairs is not only irresponsible but downright dangerous. In this essay I will explore why we must challenge those who distort religious texts for political ends, and why accountability is essential in this discourse. The Authority of Religious Texts Religious texts hold profound significance for billions of people around the world. They are often seen as divine revelations that provide moral guidance, a sense of identity, and a framework for understanding the universe. However, the authority of these texts is deeply contextual. Interpretations can vary widely based on cultural, historical, and social factors. When individuals or groups seize upon specific interpretations to promote a political agenda, they risk imposing a monolithic understanding of complex spiritual teachings. For instance, the Bible, the Quran, and other sacred texts are rich with narratives that can be interpreted in myriad ways. They contain parables, moral lessons, and instructions that speak to the human condition. Yet, when cherry-picked verses are wielded to justify acts of violence, discrimination, or xenophobia, they become tools of manipulation rather than sources of enlightenment. This selective reading fosters an essentialising view that oversimplifies both the texts themselves and the diverse communities that follow them. The Dangers of Essentialism Essentialism, the belief that certain traits or characteristics are inherent and unchangeable, can lead to dangerous stereotypes and divisive politics. When political leaders invoke religious texts to paint entire groups as monolithic entities, they strip away the nuances of individual beliefs and practices. For example, the portrayal of Muslims as inherently violent or Christians as uniformly conservative ignores the vast spectrum of beliefs within these communities. Such generalizations not only misrepresent the faiths themselves but also incite fear and hatred among populations. The consequences are not just political; they are deeply personal for those who find themselves targeted by such ideologies. Moreover, institutions, whether religious, educational, or governmental, can perpetuate essentialising views. When religious leaders fail to challenge problematic interpretations or when educational systems neglect to provide critical examinations of religious texts, they contribute to a culture of ignorance. This allows harmful narratives to flourish, further entrenching divisions within society. The Need for Accountability If we accept that the problematic use of religious texts in political discourse is both irresponsible and dangerous, the next question is: what can we do about it? Accountability is crucial in this process. Individuals and institutions that manipulate sacred texts for political gain must be called out and held responsible for their actions. This includes not only public figures but also scholars, religious leaders, and community organizations that enable or endorse such narratives. One way to foster accountability is through education. By promoting critical thinking and encouraging nuanced interpretations of religious texts, we can help dismantle essentialist views. Interfaith dialogue can also play a significant role in bridging gaps and fostering understanding among different religious communities. When individuals from diverse backgrounds come together to share their interpretations and experiences, it challenges the notion of a singular narrative and highlights the richness of religious thought. Additionally, we must support and amplify voices within religious communities that advocate for inclusive and compassionate interpretations of their faiths. By elevating these perspectives, we can counteract essentialising views and promote a more nuanced understanding of religion’s role in society. As we navigate an increasingly complex political landscape, the imperative to confront the problematic use of religious texts is more pressing than ever. The dangers of essentialism are evident in the rise of hate groups, the erosion of civil liberties, and the perpetuation of conflict and violence. Each of us has a role to play in challenging these narratives, whether through our personal interactions, our civic engagement, or our advocacy efforts. We must not remain passive observers as sacred texts are wielded as weapons. Instead, we should actively question and critique the interpretations that drive division and animosity. Engaging in respectful dialogue, seeking out diverse perspectives, and advocating for accountability are essential steps toward fostering a more inclusive society. The intersection of religion and politics is fraught with challenges, but it also presents opportunities for growth and understanding. By rejecting the essentialising views imposed by those who misuse religious texts, we can work toward a future where faith is a source of unity rather than division. The responsibility lies with each of us to call out harmful interpretations and hold those who perpetuate them accountable. Only through collective effort can we dismantle the dangerous narratives that threaten our shared humanity. ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) --------------- URL: https://newageislam.com/islam-politics/perils-religious-texts-political-misusing/d/133591 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

Why Do Some People Resort To Abusive/Quasi-Abusive Language?

By Sumit Paul, New Age Islam 30 October 2024 Recently, a gentleman's quasi-abusive language in a public forum got me thinking as to why do some people abuse and use cuss words in public? A few years ago, I got an e-mail from a ' highly educated ' woman, who taught at an MBA institute in Gurgaon. The language of her mail was so execrable with the choicest Hindi imprecations of Northern India that it shocked all because she sent the same mail to my friends on the mailing list. To top it all, she had a Doctorate degree. No self-praise but in my entire life, I've never used a single intentional abuse for any individual. If ever I used a harsh word for a person, I apologised as well without any ulterior motive. Nor have I ever used words like 'tu'/ 'tum ' even for my pets, let alone human beings. And here, this woman was abusing like an inmate of a disreputable zone. This was indeed bizarre. What's the use of education and degrees if one cannot control one's anger and resorts to language that can embarrass even the most shameless and utterly unlettered people? Does education really refine an individual? Does it indeed bring a qualitative difference to a person's overall thinking? Lastly, does it help become an individual better? These are the questions that have vexed even the seasoned educationists for years. Many years ago at Delhi University, yours truly had an argument with a professor of English Literature, who happened to write poetry and his 'perceptive' columns still appear in leading dailies. That professor almost uttered, "You bloody bas....." I'm still thankful to him that he couldn't/didn't complete the word 'bastard'. The true test of a man's character and upbringing is when he/she behaves in a fit of anger. We all can sound very cultured and 'saccharine sweet' in our social interactions when things are going our way. But the moment something happens, much to our dislike, we start showing our true colours shelving all our education and degrees. I personally feel that proper education, coupled with values and a sense of decency and decorum, can make a person behave like a gentleman. We all have feral instincts deep-seated in our collective consciousness. Value-based education can somewhat diminish our intrinsic barbarism. All our degrees are actually social accessories and means to getting us some lucrative jobs. Seasoned educationists believe that above-average (or half?) education actually makes a person haughty and arrogant. He or she thinks that others cannot be compared with them. "Adhjal gagri chhalkat jaye" (Empty vessels make noise). Whether it's an MA, MSc, IIT degree or a PhD, we forget that this is nothing more than mere information. These have just ornamental value. True knowledge, let alone wisdom, cannot be attained by the so-called degrees and our school, college or even university education. If Thomas Babington Macaulay wanted the Indians to get educated to serve the English, nothing hasn't changed much since 1835. Sadly, in an independent India, we educate ourselves to serve our lowly instincts and ossify them. ----- 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://newageislam.com/current-affairs/quasi-abusive-language-people-resort/d/133583 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 Transformative Power of Mentorship: Lessons from Sufi Tradition

By Kaniz Fatma, New Age Islam 30 October 2024 Exploring the Essential Role of Character and Authenticity in Guiding Personal and Spiritual Growth Main Points: Changing a person’s life fundamentally requires a mentor to embody the values they preach, emphasizing that mere words are insufficient without aligned actions. The Prophet’s character reflected the Quran's teachings, demonstrating the importance of living one's values to effectively guide others. The Sufi tradition provides practical guidelines for self-discipline and ethical living, including the significance of silence, self-control, and focusing on spiritual growth. Repentance is a vital component of spiritual advancement, encompassing various forms that promote self-awareness, accountability, and connection to the Divine. The teachings of Sufi figures continue to inspire individuals toward moral and spiritual excellence, underscoring the impact of genuine character and heartfelt practice in guiding others. …. The effectiveness of guidance and reform heavily relies on the intellectual and practical abilities of the leader or reformer. While offering a few words of advice may seem simple, transforming a person's life fundamentally is a task that is often as daunting as bringing forth a lion from its lair. Such transformation requires a diverse array of virtues and characteristics. It is crucial for a mentor or moral teacher to genuinely embody the values they preach to others. The Quran poses a powerful question: "Do you enjoin righteousness upon others while you forget yourselves?" (Quran 2:44). This verse highlights the hypocrisy that can exist when individuals fail to act on the principles they advocate. Words spoken by someone who does not practice what they preach fail to leave a lasting impact on the hearts of others. Instead, such words merely pass through the air, quickly forgotten. Only the words of a person whose actions align with their teachings resonate deeply and reach the heart. A poignant reflection on this concept is captured in an Urdu couplet: "Every admonition from the preacher is valid; the speech is captivating, But without the ecstasy of love in the eyes, without the light of certainty on the face." This couplet encapsulates the essence of effective communication in the realm of guidance—it's not just about what is said, but how it is conveyed. The Example of the Prophet Muhammad (peace be upon him) When asked about the character of the Prophet Muhammad (peace be upon him), Hazrat Aisha Siddiqah (may Allah be pleased with her) responded, "Have you not read the Quran? His character was the Quran itself." This assertion indicates that the principles laid out in the Quran were manifested in the Prophet's daily life. He did not merely preach moral values; he lived them, serving as a living example of the teachings he espoused. Sultan-ul-MashaikhHazratNizamuddinAuliya (may Allah be pleased with him) emphasized that the Prophet's excellence was rooted in his actions. The Prophet (peace be upon him) first implemented the teachings he conveyed, setting a precedent for others to follow. It is unfathomable for someone to instruct others to act in a certain way while failing to do so themselves. The esteemed poet Amir Khusrau beautifully articulated this sentiment, stating that a preacher's advice will not be taken seriously if they themselves do not adhere to the principles they preach. The credibility of a mentor lies in their authenticity and commitment to their values. The Sufi Approach to Training and Reform The methods employed by Sufi saints in the areas of training and reform have demonstrated extraordinary efficacy, guiding countless individuals toward spiritual awakening and moral integrity. The Sufi path has proven more successful than any other in fostering ethical behavior and self-cultivation. The Sufis, as heirs to the Prophets, have maintained their teachings and sayings as guiding lights for humanity, providing direction and wisdom until the end of time. HazratKhwajaFariduddinGanjShakar One of the prominent figures of the Chishti order is HazratKhwajaFariduddinGanjShakar (d. 664 AH). He is known for his rigorous ascetic practices and profound spiritual insights. His teachings are documented in two significant collections: "Rahaat-ul-Quloob," compiled by Sultan-ul-MashaikhHazratNizamuddinAuliya, and "Asraar-ul-Awliya," compiled by HazratBadr al-Ishaq (may Allah have mercy on him). In "Rahaat-ul-Quloob," KhwajaFariduddin outlines fundamental teachings for aspiring Sufis, emphasizing four essential practices: 1. Close Your Eyes: This practice encourages one to refrain from observing the faults of others. A true seeker focuses on their own shortcomings rather than criticizing others. 2. Deafen Your Ears: Sufis are advised to shield themselves from harmful or distracting speech. By avoiding gossip and negative chatter, they cultivate an environment conducive to spiritual growth. 3. Make Your Tongue Mute: Sufis should refrain from speaking frivolously. The tongue must be reserved for the remembrance of Allah and recitation of the Holy Quran, thereby reinforcing the significance of meaningful speech. 4. Lame Your Feet: This metaphorical practice involves avoiding paths that lead to unnecessary or forbidden actions. A true seeker is mindful of their actions and the consequences they carry. Mastering these practices is essential for anyone aspiring to be a genuine Sufi; failure to do so may indicate self-deception. The Importance of Repentance Repentance holds a central place in the spiritual journey. Hazrat Baba GanjShakar (may Allah be pleased with him) elaborated on six types of repentance that are crucial for spiritual progress: 1. Repentance of the Heart: This form of repentance requires individuals to sincerely abandon negative traits such as envy, ostentation, and the pursuit of frivolous pleasures. Cleansing the heart leads to a stronger connection with the Divine. 2. Repentance of the Tongue: It is vital to avoid inappropriate and disrespectful speech. The tongue should serve the purpose of glorifying Allah and reciting His words. True love for the Divine can only be sustained when both the heart and tongue are in harmony. 3. Repentance of the Eyes: This practice entails turning away from forbidden sights and refraining from witnessing injustice. A spiritual seeker should strive to keep their gaze pure and focused on the Divine. 4. Repentance of the Ears: One must focus on listening solely to the remembrance of Allah, shutting out all distractions and negativity. 5. Repentance of the Hands: This means avoiding unlawful actions and refraining from touching that which is prohibited. 6. Repentance of the Feet: Sufis must avoid walking toward sinful or unwholesome places. 7. Repentance of the Self: This final type urges individuals to restrain themselves from excessive desires and worldly pleasures, maintaining a balanced and modest lifestyle. In addition to these six forms of repentance, three additional types exist: 1. Repentance of the Present: This involves acknowledging past sins with a commitment to avoid repeating them. 2. Repentance of the Past: Making amends for wrongs done to others is vital. If one has wronged another, they should offer compensation and seek forgiveness. 3. Repentance of the Future: A pledge to abstain from all future sins is necessary for anyone truly seeking spiritual advancement. The Heart's Capability in the Path of Spirituality HazratGanjShakar emphasized the heart's essential role in the spiritual journey. The heart's capacity to embrace wisdom and understanding can only develop when one avoids indulgence in unlawful sustenance and detaches from worldly distractions. He referenced HazratYahyaMu’adh Al-Razi, who stated that true wisdom can only settle in a heart that is free from greed, jealousy, and the desire for status. Conclusion: The Sufi Legacy The teachings of Sufi saints are not mere historical narratives; they embody living principles that continue to motivate individuals toward moral and spiritual excellence. Their legacy serves as a reminder of the profound impact that authentic character and sincere practice can have on the guidance and reform of society. Through their exemplary lives, these saints demonstrate that genuine leadership stems from personal transformation and integrity. They illuminate the path for others, inspiring a journey of growth and enlightenment that transcends time and circumstance. In a world often filled with superficiality and insincerity, the example set by these Sufi figures offers a powerful counter-narrative. They encourage individuals to engage in self-reflection, develop their moral character, and commit to a life of integrity. As they walk the path of guidance, they not only transform their lives but also extend their influence to those around them, fostering a culture of compassion, understanding, and spiritual awakening. In essence, the journey of guidance and reform is not solely about imparting knowledge but about embodying the values one wishes to promote. As we aspire to be effective mentors and reformers, let us remember that our actions speak louder than words, and our character is the true testament to our teachings. (This article draws its information from an Urdu article titled SufiyaKaramaurNizam-e-Taleem, published in the Urdu newspaper Siyasat Daily.) ----- KanizFatma is a classic Islamic scholar and a regular columnist for New Age Islam. ------------- URL: https://newageislam.com/islam-spiritualism/transformative-power-lessons-sufi-tradition/d/133582 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

Citizenship from a Prophetic Perspective: An Islamic Approach to Social Responsibility and Governance

By Grace Mubashir, New Age Islam 29 October 2024 Citizenship in the contemporary world is largely defined by the nation-state, where individuals' rights and responsibilities are based on legal documents, borders, and political affiliations. However, Islamic teachings offer a broader perspective on citizenship rooted in divine principles, social responsibility, and justice. Main Points: · Islam does not limit citizenship to geographical borders or national identity. · Instead, it emphasises principles like justice, human dignity, and collective responsibility, ensuring the welfare of all individuals, regardless of their background or status. · The Qur’an and Hadith provide a timeless framework for building inclusive communities, ensuring that governance serves the common good. · By embracing these principles, both Muslim and non-Muslim societies can work toward a more compassionate and just world. Introduction Citizenship, in the modern world, is largely defined by the nation-state, where the rights and duties of the individual are found in legal documents, borders, and political affiliations. However, in the teachings of Islam, citizenship is defined within a broader view based on divine principles, social responsibility, and justice. The essay will explore citizenship from the prophetic viewpoint focusing on the values promoted by the Qur'an and Hadith. It also deals with problems that modern nation-state citizenship creates and presents Islamic remedies to make the system more inclusive, just, and equitable. The Concept of Citizenship in Islam Islam does not limit the grant of citizenship to territorial limits or national identity. Its principles emphasise justice, dignity of man, and mutual accountability to secure the well-being of every individual without reference to background or status. It is a sense of community accountability and governance with the individuals working for the common good in collaboration with the state. 1. Brothers and Brothers in Responsibility The Prophet Muhammad (PBUH) stated, “The believers are like a structure, each part strengthening the other” (Sahih al-Bukhari). This analogy underscores the principle of mutual support, where the well-being of one individual affects the whole society. Citizenship, therefore, extends beyond legal obligations to include social solidarity and care for others, promoting harmony and cooperation. 2. The Constitution of Medina: A Model of Inclusive Citizenship Among the earliest Islamic governance documents, the Constitution of Medina provides an example of a pluralistic society in which all Muslim, Jewish, and other groups were given equal rights and protection. The document indicated the Prophet's vision on the nature of citizenship, which is inclusive and founded on justice, cooperation, and shared responsibility. Non-Muslims also enjoyed freedom of religion as they were guaranteed security, illustrating that Islamic governance respects diversity while showing fairness to all. 3. Social Responsibility and Zakat Islamic teachings link citizenship with the obligation to contribute to social welfare. Zakat (almsgiving) is one of the five pillars of Islam, requiring Muslims to donate a portion of their wealth to those in need. This ensures economic justice and reduces inequality, reflecting a model where citizenship includes caring for the vulnerable members of society. The Qur’an emphasises the importance of generosity, stating: "And establish prayer and give zakat, and whatever good you put forward for yourselves-you will find it with Allah." (Qur'an 2:110). Governance and Participatory Approach: Shura and Accountability It is governance based on the principle of Shuraor consultation, which encourages participation and makes everyone accountable. Governance is not an authoritarian structure but is a system whereby leaders will consult the community to reflect the collective interest. "And those who have turned to their Lord, and established prayer and whose affair is decided by mutual consultation among themselves." 42:38. This further proves that the Prophet Muhammad practisedShura, where the Prophet sought advice from companions concerning matters of public importance. The participatory model gives an insight that governance under Islam is not a structure of top-down but more on dialogue and community participation. Modern Challenges of Nation-State Citizenship Today, the concept of citizenship is associated with the nation-state, which creates more or less several problems antagonising the Islamic vision of justice and inclusivity. Several issues are: 1. Exclusionary Nationalism Ethnic, racial, and religious barriers to citizenship in many states lead to exclusion of certain people due to certain barriers. Many refugees, immigrants, and stateless persons end up being excluded in the benefits provided by citizenship, and the result is discrimination and less access to basic services. Such exclusion goes against the Islamic concept of brotherhood across the world. 2. Right and Privilege Inequality In many countries, benefits of citizenship are not distributed with equal justice. Marginalised communities find it tough to access education, health, and employment facilities, further entrenching systemic inequities. The Prophet Muhammad (PBUH) cautioned against such anomalies: "The people before you were destroyed because they used to inflict legal punishments on the poor and pardon the rich" (Sahih al-Bukhari). 3. Emphasis on Legal Identity and Borders Modern citizenship often emphasises legal documentation, creating barriers for those without proper identification. Stateless individuals and refugees frequently lack access to their basic rights because their legal identity is not recognized. This focus on state affiliation undermines the Islamic ideal of universal justice, where every individual is entitled to dignity and care, regardless of their nationality. Islamic Solution to Modern Citizenship Challenges These can be achieved through Islamic values by promoting inclusiveness and justice and accountability. Here are some ways that Islamic principles may address these issues: 1. World Brotherhood and Unitedness The Islamic teachings promote a worldwide unity state that cuts across all national borders. The Qur'an declares: O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. (Qur'an 49:13). This verse encourages the realisation of diversity and the mutual respect of people to one another. Islamic citizenship seeks moral responsibility towards all humans, not only within a defined state or nation. 2. Preservation of Human Dignity and Rights The Qur'an speaks on this in its verses, and for example, says, "And We have certainly honoured the children of Adam" (Qur'an 17:70). That means all human beings deserve dignity and respect in one form or another irrespective of the legal status of people or nationality. The very Islamic way of governance seeks well-being for the human, where no person has a right deprived based on frivolous discrimination. 3. Economic Justice and Redistributive Policies Distribution of wealth by Islamic teachings solves or eases economic inequalities. Zakat ensures that the average flow of wealth within society has the poor and less privileged benefiting from it. Institutionally, institutions of Waqfcan be used to fund public services in health and education. Meanwhile, the system embodies the principle that being a citizen is contributing to the common good. 4. Participatory Governance and Accountability The Islamic model of governance rests on the basis of the principle of Shurathat encourages public participation in decision-making. The consultative nature ensures that governance remains accountable and responsive to the needs of the people. Leaders are seen as servants of the community, which is reminiscent of the prophetic teaching: "The leader of a people is their servant" (Sunan Abu Dawood). This can inspire modern governance systems to be more inclusive and participatory. 5. Pluralism and Protection of Minorities The Constitution of Medina serves as a model for protecting minorities' rights within an Islamic framework, ensuring that all communities would be treated with justice and fairness. Islamic governance serves to provide an alternative to nation-states' exclusionary practices regarding citizenship, which should neither be tied to religion or ethnicity but to the grounds of justice and mutual respect. Conclusion: A comprehensive concept, the concept of Prophethoodallows for social responsibility, justice, and the notion of incorporation. A citizen is rather divided into nations in most modern systems, but through Islam, he or she is integrated globally and in mutual care for one another. Citizenship therefore goes far beyond a system of strict legalistic requirements under Islam, encompassing principles such as Shura, zakat, and protecting human dignity. In addressing challenges of exclusion, inequality, and statelessness, Islamic teachings propose practical solutions to inspire contemporary societies toward greater justice and equity. The Qur'an and the Hadith form a rich framework that guides the realisation of inclusive communities, thus ensuring that governance serves the common good. Adhering to these tenets will bring Muslim as well as non-Muslim communities closer to a more humane and just world. ------ A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at JamiaMilliaIslamia and freelance journalist. -------------- URL: https://newageislam.com/islamic-society/citizenship-prophetic-islamic-social-governance/d/133575 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