The Middle East after the Islamists' Capture of Syria: Future Prospects and Challenges of Global Islamist Terrorism

By Grace Mubashir, New Age Islam 10 December 2024 The Fall Of The Assad Regime In Syria At The End Of 2024 Is A Seismic Shift In The Geopolitics Of The Middle East. While It Gives Hope For A New Period Of Governance In Syria, This Development Also Poses Various Complex Questions Regarding The Future Stability Of The Region And The Continued Sectarian Contestations Besides The Persistent Threat Of Islamic Terrorism. Using Expert Opinions, This Essay Explores What The Ouster Of Assad May Be For The Future Of This Region Major Points: 1. Among the many issues that will arise from a post-Assad Syria, perhaps one of the most difficult problems would be the return of the extreme elements 2. Syria's civil war has become a mini-replica of the wider Sunni-Shia conflict, in which Iran and its proxies have sided with Assad, while the majority of the Sunni states support the opposition. 3. The story of "good terrorism" further escalates the menace of this threat. Those nations would selectively support militant groups to pursue geopolitical interests, which only contributes to this duplicity undermining efforts against terrorism. This would give extremist factions ample reasons for the cause. 4. The lessons learned in Syria will shape its destiny and present an insight into controlling terrorism worldwide. ------ The Immediate Aftermath in Syria Assad's fall leaves behind a political vacuum that may easily be filled by various factions vying for supremacy. The opposition is diverse and encompasses both moderate pro-democracy groups, Kurdish forces, and Islamist factions. The absence of a clear road map on governance and an unbridgeable ideological divide in such a diverse group will certainly make the period quite long before stability returns. There are examples in history of power vacuums always being taken advantage of by extreme groups, and Syria does not appear to be exempt. Sectarian Dynamics and Proxy Conflicts Syria's civil war has become a mini-replica of the wider Sunni-Shia conflict, in which Iran and its proxies have sided with Assad, while the opposition is supported by the majority of the Sunni states. Assad's downfall will weaken the hand of Iran in Syria and embolden Sunni states such as Saudi Arabia and Turkey to dominate the post-Assad order. This will re-ignite sectarian tensions in areas where demographics are mixed or loyalties are divided. Iran's diminished influence in Syria has implications beyond its borders as well, since the strategic corridor it had been pursuing through Iraq, Syria, and Lebanon-the so-called "Shia Crescent"-has been dealt a significant blow. This may alter Iran's foreign policy, and even spur its adversaries, such as Israel, to step up the pressure against Hezbollah and other Iranian allies in Lebanon and elsewhere. Wider Regional Consequences The fall of the Assad regime could have destabilizing effects on neighbouring countries. Lebanon, already fragile because of its economic collapse and sectarian divisions, risks being pulled into deeper conflict as various factions vie for influence. Iraq, too, faces renewed pressure as sectarian divides deepen amid shifting allegiances. Turkey and Saudi Arabia, the two big players in the Syrian conflict, will be having more influence on the future course of Syria. This also comes with the burden of keeping further fragmentation at bay and an extremist ideology dominating the political turf. Israel is likely to keep an eye on this front as well, maintaining vigil on Iranian influence while not allowing spillover across its borders. Global Hypocrisy and the "Good Terrorism" Paradigm Syria's ordeal has uncovered global hypocrisies in dealing with terrorism and human rights. The major powers have often chosen to ignore the actions of their allies, thereby perpetuating the cycle of violence and extremism. This inconsistency undermines moral authority and creates an environment in which non-state actors feel legitimized in pursuing violent objectives under the banner of resistance. Terrorism Challenges of the Post-Syrian Revolution The Syrian revolution, which led to the collapse of Bashar al-Assad's regime in 2024, is a history-making moment for the Middle East. However, with it came new challenges to the region, especially terrorism. As Syria transitions into the complexities of post-conflict recovery, the shaken environment and wider regional effects increase the likelihood of terrorism. The Conditions Favouring Terrorism in Post-Revolution Syria Assad's fall has left a vacuum of power in Syria, making it an easy opportunity for extremist groups to resurface or get stronger. History has proven that such vacuums usually breed instability, especially in regions with weak governance, high levels of poverty, and unsettled grievances. Syria is one of those vulnerabilities, now going into its twelfth year of civil war. 1. Fragmentation of Power: The Syrian opposition, though united on its objective of overthrowing Assad, is heterogeneous and ideologically diverse. This diversity breeds anarchy as different factions compete with one another for power. Extremists, such as remaining pockets of ISIS, can take advantage of the divisions by forming alliances with ostracized groups or seizing local governance systems. 2. Economic Despair: Syria's economy has been battered and bruised by the long years of war, sanctions, and displacement. High unemployment is particularly prevalent among youth; this is fertile ground for extremist ideologies. With little economic opportunity, many alienated individuals may look towards militant groups for both financial and ideological support. 3. Ethnic and Sectarian Divides: The Syrian population is highly fractured along ethnic and sectarian lines. The Sunni majority has long been excluded from power under the Alawite-dominated Assad regime and wants greater representation. The minority groups, such as Christians, Alawites, and Kurds, are afraid of retribution. These divisions can be exploited by terrorist groups to exacerbate the conflict. Regional Dimensions of Terrorism The implications of the Syrian revolution are vast, and those lie heavily in the Middle East with its terrorism domain. The country's instability affects its neighbouring states, which are already waging a war on their security battles. 1. Lebanon and Iraq Both countries have suffered greatly from the spillover impacts of the Syrian conflict. Lebanon, with its shaky sectarian balance, is an easy prey for extremist infiltration. Iraq risks the reappearance of ISIS in districts where governance is weak. The falling of Assad will change the balance in the region and has the potential to embolden extremist factions in each country. 2. Proxy Conflicts and Terrorism: Syria has been a battleground for proxy wars involving regional and global powers. Countries like Iran, Saudi Arabia, and Turkey have supported different factions, often with little regard for the long-term consequences. This competition has empowered militant groups, many of which operate as proxies for state actors. 3. Border Security Challenges: Syria's porous borders make it easy to move fighters, weapons, and illicit goods. All this poses a security problem for neighbouring countries, thereby complicating counter-terrorism and increasing the risk of regional instability. Global Implications of Syrian Terrorism Beyond the Middle East, the Syrian revolution sets in motion new dynamics in global terrorism, drawing attention to the fact that Syria is already the focal point where many of the foreign fighters who entered the country during the civil war to join forces like ISIS, may again find their way to such environments post-revolution. 1. The Return of Foreign Fighters Thousands of foreign fighters who once joined ISIS or other groups may try to return to their home countries or migrate to new conflict zones. Their experiences in Syria make them highly dangerous, and capable of spreading extremist ideologies and tactics globally. 2. Terrorism Financing and Networks: Extremist groups in Syria have developed complex funding networks, mostly through illegal trade, extortion, and donations from sympathetic individuals abroad. These networks enable them to sustain operations and expand their influence beyond Syria. 3. Ideological Propagation: The story of resistance and jihad in Syria continues to inspire extremist ideologies worldwide. But the fall of Assad's regime will shift these narratives; it will not get rid of the ideological underpinnings of global terrorism. International Actors The international community also plays a critical role in charting Syria's post-revolution trajectory and fighting terrorism, but inconsistent policies and conflicting interests have too often undermined these efforts. 1. Inconsistent Counter-Terrorism Policies: There are many cases where states support militant groups in Syria, which have operated with extremist ideologies, that also fall within their strategic interest. Such practices of "good terrorism" contravene global counter-terrorism norms and make efforts at finding the root causes of extremism more complicated. 2. Humanitarian and Reconstruction Efforts: Addressing terrorism in Syria goes beyond military intervention. Economic reconstruction, education, and reconciliation efforts are important for dealing with the grievances that lead to radicalization. Such efforts must be taken as priorities by the international actors in creating sustainable peace. 3. Cooperation with Regional Powers: The policies for counter-terrorism will rely on regional powers where cooperation and involvement of nations with differing interests over Syria will be necessary. All regional players need to converge toward common policies over border security, intelligence, and the de-escalation of proxy wars. Counter-Terrorism Measures for Post-Revolution Syria Multi-pronged strategies will need to be used in handling terrorism that include: 1. Local Governance: This means preventive measures against extremism and making inroads with inclusive and effective structures in the governance of Syria: This is by empowering security at all levels, services in towns and their representation for marginalized people in local authorities. 2. Economic Revitalization Restoration of the Syrian economy should be pursued through international investment and assistance and thereby create employment, which also may alter and reduce the appeal to radical beliefs. 3. Contestation For Ideological Extremists: Efforts against terrorism must involve ideological dimensions. Educational programs, media campaigns, and community outreach can all be used to counter extremist narratives and promote tolerance. 4. International Accountability: The international community must ensure that there is accountability from actors for supporting extremist groups and that any counter-terrorism efforts respect human rights and international law. A New Chapter or the Same Story? While the fall of Assad may be a symbol of hope for democratic aspirations in Syria, the history of the country and its complex geopolitics within the region suggest that it will not be an easy journey. Sustained international engagement with equitable power-sharing among various factions and strong measures preventing the resurgence of extremist groups can ensure a successful transition in Syria. This is a message that will call upon the international community to reconcile and rebuild Syria based on an understanding of the causes of extremism. In this context, an approach toward more consistent, principled action in fighting terrorism and foreign interventionism is called for so that this post-Assad period does not become the simple continuation of the same old cycles of violence plaguing the region. This critical juncture in Middle Eastern history underscores the complex interplay of sectarianism, geopolitics, and the never-ending challenge of Islamic terrorism. How the world responds to Syria's transformation will shape not only its future but also that of the broader trajectory of the Middle East in years to come. ---- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-politics/assad-syria-global-islamist-terrorism/d/133982 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 Quranic Appraisal of Christians and Jews - A Balanced View

By V.A. Mohamad Ashrof, New Age Islam 10 December 2024 Abstract: This paper offers a brief examination of the Quran's assessments of Jews and Christians, navigating a balance between critique and acknowledgment of shared spiritual, historical, and ethical bonds. Through a critical analysis of the Quran's interactions with the "Children of Israel" and "People of the Book," this study uncovers a multifaceted approach aimed at aligning Jewish and Christian practices with monotheistic and moral principles. By examining the Quran's critiques of Jewish and Christian theologies, this research provides a comprehensive understanding of its treatment of these faiths, emphasizing the shared values of justice, compassion, and righteousness that form the foundation of interfaith relations. This study yields valuable insights for promoting interfaith dialogue, mutual respect, and cooperation in an increasingly interconnected world, highlighting the Quran's ongoing relevance as a framework for fostering coexistence and understanding. Critique of Christian Theology One of the Quran’s most significant theological critiques focuses on the doctrine of the Trinity and the divinity of Jesus. The Quran strongly upholds Tawhid (absolute monotheism) and views associating partners with God as a deviation from divine truth. It sees the concept of the Trinity as akin to adding a discordant note to the harmonious melody of monotheism (Q.4:171, 5:73). Similarly, the Quran rejects Jesus’ divinity, emphasizing his prophetic role and human nature. It likens attributing divinity to Jesus to confusing the moon’s reflection in a puddle with the moon itself (Q. 5:116). These critiques target theological constructs rather than individuals, calling for a return to the straight path of monotheism. Acknowledgment of Shared Heritage and Praise for Righteousness While critiquing certain beliefs, the Quran recognizes the shared scriptural heritage between Muslims and Christians, referring to them as Ahl al-Kitab (People of the Book). This acknowledgment invites unity, urging both communities to build bridges and find common ground: • “Say, ‘O People of the Book, let us come to a common word between us and you: that we worship none but God” (Q. 3:64). The Quran also praises Christians who demonstrate righteousness, humility, and devotion, likening their prayers to lamps that dispel darkness: • “Indeed, they are not all alike. Among the People of the Book is a community standing [in obedience], reciting the verses of God during periods of the night and prostrating [in prayer]” (Q. 3:113). • “You will find the nearest of them in affection to the believers those who say, ‘We are Christians.’ That is because among them are priests and monks, and they are not arrogant” (Q. 5:82). These verses highlight the Quran’s emphasis on diversity and individuality within religious communities. Emphasis on Individual Accountability and Diversity The Quran often cautions against sweeping generalizations, recognizing that within any group, there are shades of belief and behaviour. It separates the wheat from the chaff, emphasizing the complexity of human nature: “There are among them [Jews] some who are righteous, and among them [Jews] are others who are most wicked” (Q. 3:75). “Many among the People of the Book would love to turn you back to disbelief after you have believed” (Q. 2:109). By using qualifiers like “among them” and “many among them,” the Quran underscores its commitment to fairness and rejects the idea of guilt by association. Recognition of Universal Truth and Eternal Values The Quran repeatedly highlights universal truths that transcend cultural and religious boundaries, emphasizing principles such as justice, mercy, and truthfulness. These values serve as the bedrock of a moral society, likened to a tree whose roots are firmly planted and whose branches reach the heavens: “Indeed, God commands you to render trusts to whom they are due and when you judge between people to judge with justice” (Q. 4:58). “Establish the weight in justice and do not make deficient the balance” (Q. 55:9). These principles emphasize that justice and righteousness are eternal values, unbound by religious or cultural distinctions. Historical Context and Scriptural Distortion The Quran critiques certain theological practices and scriptural distortions prevalent among Christians during the 7th century. It describes these distortions as smudges that obscure the brilliance of divine revelation (Q.2:75, 3:78). Such critiques focus on historical practices, urging discernment while affirming the original scriptures’ divine origins. Shared Ethical Principles Despite theological differences, the Quran underscores the universality of righteousness. It compares goodness to rain that nurtures all fertile soil, regardless of location: “Indeed, those who have believed and those who were Jews or Christians or Sabians—those [among them] who believed in God and the Last Day and did righteousness—will have their reward with their Lord” (Q. 2:62). Similarly, it describes humanity as one family, bound together by shared values and a divine covenant: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of God is the most righteous of you” (Q. 49:13). This universality demonstrates the Quran’s insistence that sincerity and good deeds transcend communal boundaries. Call for Respectful Engagement The Quran emphasizes respectful engagement with followers of other faiths, advocating dialogue over confrontation. It encourages using wisdom and tact to foster understanding: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” (Q. 16:125). “Do not argue with the People of the Scripture except in a way that is best, except with those who commit injustice among them” (Q. 29:46). This approach turns potential conflicts into opportunities for dialogue and understanding. The Quran thoughtfully explores its connections with the "Children of Israel" (Bani Israel) or "People of the Book," offering a balanced critique and acknowledgment of their shared spiritual and historical heritage. This nuanced discussion reflects the Quran's overarching dedication to promoting monotheism, justice, and universal ethics. Through a critical examination of the Quran's appraisal of Jewish beliefs, practices, and behaviours, this paper seeks to provide a comprehensive understanding of its treatment of Jews, grounded in their shared heritage and moral principles. Acknowledgment of Shared Heritage and Divine Favour The Quran underscores the significant role of the Children of Israel in the Abrahamic tradition. It acknowledges their status as recipients of divine blessings and guidance, likening them to a tree planted in fertile soil, nurtured with divine wisdom and care (Q.2:47, 2:87). These verses highlight the privileged position of the Children of Israel in receiving a continuous chain of prophets and divine scriptures. Their history is portrayed as a tapestry woven with threads of divine guidance and human responsibility. Critique of Jewish Beliefs and Practices While recognizing the sacred history of the Children of Israel, the Quran offers constructive critiques of specific beliefs and practices that deviate from its monotheistic vision. 1. Distortion of Scripture The Quran accuses some Jewish groups of altering and distorting their sacred texts, akin to smudging the lens through which divine light is meant to shine (Q.2:75, 4:46). These critiques highlight concerns about human interference in divine revelations, urging followers to remain faithful to the original message and avoid manipulating it as one might twist a rope out of shape. 2. Rejection of Prophets The Quran critiques the rejection and persecution of prophets by some members of the Jewish community, describing it as closing the door to divine mercy while standing in its very shadow (Q.2:87, 3:21). The Quran condemns these actions as betrayals of the covenant with God, likening them to breaking a contract written with divine ink. 3. Exclusivist Claims The Quran challenges traditional notions of Jewish exclusivity, reimagining divine favour as an inclusive and universal blessing available to all who approach with sincerity: “They say, ‘None will enter Paradise except one who is a Jew or a Christian.’ That is [merely] their wishful thinking. Say, ‘Produce your proof, if you should be truthful’” (Q. 2:111). “Whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise, and they will not be wronged, [even as much as] the speck on a date seed." (Q. 4:124) These verses emphasize the universality of divine mercy and the importance of faith and good deeds over tribal or religious affiliation. Critique of Jewish Behaviours The Quran also critiques behaviours observed within the historical and contemporary Jewish community, cautioning against actions that undermine ethical and spiritual values. 1. Disobedience and Rebellion The Quran recounts episodes of disobedience and rebellion among the Children of Israel, painting a picture of a ship veering off course despite the presence of a compass (Q.2: 2:58-59, 7:133). These accounts serve as cautionary tales, reminding all communities that ignoring divine guidance is akin to walking blindfolded through a thorny path. 2. Materialism and Worldliness The Quran critiques materialism and the excessive pursuit of worldly gains among some Jews, comparing it to clutching at shadows while losing the light: “You will surely find them the greediest of people for life—even more than those who associate others with God. One of them wishes that he could be granted life for a thousand years” (Q. 2:96). “Indeed, those who conceal what God has sent down of the Book and exchange it for a small price—they consume nothing into their bellies but fire” (Q. 2:174). These critiques are not aimed at wealth itself but at the prioritization of material over spiritual values, akin to valuing the glitter of fool's gold over true treasure. 3. Injustice and Exploitation The Quran condemns acts of injustice, such as usury and exploitation, as poison that corrodes the soul and society (Q.4:161, 2:275). These critiques are directed at systemic injustices and call for a return to fairness and compassion, much like straightening a bent arrow before it can hit its target. Call for Justice, Compassion, and Unity Despite its critiques, the Quran emphasizes the potential for moral goodness within the Jewish community and invites them to common ethical ground, urging them to share the warmth of a fire that burns brightly for all: • “O People of the Scripture, why do you argue about Abraham while the Torah and the Gospel were not revealed until after him? Then will you not reason?” (Q. 3:65). • “Establish the weight in justice and do not make deficient the balance.” (Q. 55:9) Such verses underscore the Quran’s call for justice, equity, and dialogue over divisiveness. A Framework for Mutual Respect and Cooperation Upon closer examination, the Quran's criticisms of certain Christian and Jewish behaviours—such as scriptural distortion, exclusivist claims, disobedience, materialism, injustice, and exploitation—reveal a profound insight. These criticisms are not targeted at specific faith communities, but rather at universal human vulnerabilities and tendencies that can affect people of all faiths, including Muslims. The Quran's portrayals of Jews and Christians offer a nuanced and balanced approach to interfaith relations, providing a framework for respectful engagement, coexistence, and cooperation. By intertwining theological critique with acknowledgment of shared values and heritage, the Quran promotes a critical examination of one's own faith and values, while encouraging mutual respect, understanding, and empathy. This balanced perspective is crucial for today's world, where interfaith tensions often run high. The Quran's approach serves as a guiding light for interfaith dialogue, reminding believers of all faiths to uphold justice, compassion, sincerity, and universal values. By recognizing the complexities of Jewish and Christian beliefs, practices, and behaviours, the Quran avoids simplistic or stereotypical portrayals, instead emphasizing shared Abrahamic roots and ethical potential. Ultimately, the Quran's vision of interfaith harmony is one of convergence and unity, inspiring Muslims, Jews, and Christians to build bridges of understanding, foster greater cooperation, and work toward peaceful coexistence. By drawing inspiration from their shared heritage and values, they can recognize that their differences are but a small part of a much larger tapestry of shared human values and aspirations. ------ V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. URL: https://www.newageislam.com/islam-pluralism/quranic-appraisal-christians-jews/d/133983 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

Dilip Kumar & Mohammad Rafi: A Bond Beyond Music & Religion

By Sumit Paul, New Age Islam 10 November 2024 December 11 is the birth anniversary of the legendary thespian Dilip Kumar. Had he been alive, he'd have turned 102. December 24 is the 100th birth anniversary of Rafi. Rafi sang a number of immortal songs for Yusuf Khan. Songs like ' O Door Ke Musafir Hum Ko Bhi Saath Le Le ' (Film: Udan Khatola, 1955, Shakeel/Naushad), 'Toote Hue Khwabon Ne' (Madhumati, 1958, Shailendra/ Salil Choudhury), 'Nain Lad Jayin Hain Toh Manwa Ma' (Film: Ganga Jamuna, 1961, Shakeel/Naushad), 'Koi Saaghar Dil Ko Bahlata Nahin' (Film: Dil Diya Dard Liya, 1966, Shakeel/Naushad), 'Aaj Ki Raat Mere Dil Ki Salami Le Le (Film: Ram aur Shyam, 1967, Shakeel/ Naushad), 'Aaj Purani Raahon Se' (Film: Aadmi, 1968, Shakeel/ Naushad), to name but a few. Dilip Kumar fro Files ---- I met Dilip Kumar a couple of times at Turf Club, Poona and also interviewed him for a few Pakistani Urdu publications. Dilip Kumar told me in his chaste Urdu, "Meri Kaamyabi Mein Rafi Ki Aawaaz Ka Aham Kirdaar Raha Hai " (Rafi's singing had a very big role in my success). He added, "Ve Theek Usi Tarah Gaa Liya Karte Thay, Jis Tarah Main Bolta Hoon " (He'd sing just the way I speak). "Maine Zindagi Mein Kabhi Kisi Se Oonchi Aawaaz Mein Baat Nahin Ki. Rafi Khud Bahut Aahistagi Se Baat Karte Thay. Chunanche, Ve Mere Andaaz-O-Jazbaat Ko Bilkul Sahi Dhang Se Samajh Kar Mere Hi Andaaz Mein Gaa Sake" (I never speak aloud with anyone. Rafi himself was an extremely soft-spoken person. So, he could empathise with my way of speaking and sing just like me). Yusuf Saheb told me. Dilip Kumar was of the view that Rafi was great not because he was gifted with such a mellifluous and unattainably perfect voice, he was successful because he was a thorough gentleman. "Ek Aala Darje Ka Insaan Hi Behatareen Fankaar Ya Gulukaar Ho Sakta Hai " (Only a great human can also become a great artiste/singer). Rafi was indeed a great human. When I asked Dilip sahab, "Aapko Rafi Sahab Ki Aawaaz Mein Kaun Sa Naghma Sab Se Zyada Pasand Hai " (Which's your favourite song of Rafi which he sang for you). He said, " Vaise Toh Saare Lekin ' Koi Saaghar Dil Ko Bahlata Nahin' Un Ki Aawaaz Mein Mera Pasandeeda Gaana Hai " (Though all, Koi Saaghar Dil Ko Bahlata Nahin is my favourite number). Dilip Kumar explained why he liked it the most. By the way, Dilip Kumar had a profound understanding of music and ragas. Before meeting him, I didn't know that the Ghazal 'Koi Saaghar Dil Ko Bahlata Nahin ' was based on Raag Jan Sammohini. Dilip Kumar added to my knowledge that it was the best cinematic and musical manifestation of Raag Jan Sammohini. Mohammad Rafi from Files ----- The melancholic cadences of this song prove that even a plaintive and pensive number can be so sublimely euphonic to the senses. Dilip Kumar suddenly started singing this song, much to my surprise and delight. He went gaga over how Rafi enunciated the word SaaGhar (goblet) with a perfect accent on the letter GHAIN/Ghai-een ( غ ). I could never meet the great maestro. But I could meet Dilip Kumar. His reminiscences of Rafi helped me understand the greatness of such a legendary singer whose voice shall remain the ultimate benchmark for the singers to come. Today, both the greats departed. But their memories are still verdant in our hearts. By the way, will this partisan government confer Bharat Ratna upon Rafi on his 100th birth anniversary? I doubt, though I'll be the happiest person if Rafi gets it ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/dilip-rafi-bond-music-religion/d/133981 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 Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part One

By Muhammad Yunus, New Age Islam (Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009) 9 December 2024 Table of Contents INTRODUCTION 8 #1. Evolution of Secondary sources 9 #2. Establishing the authority of the source material – the Qur’an. 9 #3. The Object of this book.11 #4. The Enlightening Role of the Qur’an. 12 #5. Impact of the revelation in the Spiritual realm13 #6. Impact of the Qur’an in the worldly plane. 13 #7. The Signature wisdom of the Qur’an. 14 #8. The Fighting Verses of the Qur’an 15 #9. Existential dimension of the Qur’an and dangers of literalism. 15 HISTORICITY AND DISTINCTIVE FEATURES OF THE QUR’AN.16 SECTION-1. SPIRITUAL TRAJECTORIES OF THE QUR’AN 17 #10. God is One, Unique and Transcendent.17 #11. Salah (Praising and glorifying God and seeking his protection): 18 #12. FRIDAY PRAYER.18 #13. Salah as a universal meditation for all humanity. 19 # 14. Good deeds with submission to God’s Will is the essence of Islamic message. 20 #15. Moral excellence / God consciousness (taqwa) is the bedrock of Islam: 20 #16. Humanitarianism (Zakah). 21 #17. Zakat (Mandatory Charity). 22 #18. Zikr (Remembrance) of God is the essence of prayer and spirituality 23 #19. Fasting 23 #20.Hajj Rites 24 # 21. Selfless dedication to please God (al-birr) – to attain the rank of muttaqi.25 #22. Jihad - a ceaseless struggle to face the challenges and hardships of life. 25 #23. Divine scheme of diversity of race, color and language 26 #24 No Coercion or discrimination in Religion 26 #25 Plurality of Faiths 27 #26. God may pardon those who had no means of guidance 28 #27. Brotherhood of humanity 28 #28. The Case of Apostasy 29 #29. The Case of Blasphemy Law 29 #30. Taking a false oath that could upset social peace and harmony is forbidden: 30 #31. Introduction of Prohibitory commandments. 30 SECTION-2. QUR’AN - A FONT OF JUSTICE AND CATALYST OF HUMAN RIGHTS. 31 #32. Qur’an’s revolutionary notion of haqq or incontestable right. 31 #33. Absolute justice is the bedrock of Islamic ethos. 32 #34. The primary duty of a ruler is to establish justice.: 33 #35. The right of hearing and appeal of an accused: 33 #36. Proportionality of Crime and Punishment. 34 #37. Female Infanticide. 34 #38. Arbitrary retaliatory killing was forbidden. 35 Emancipation of slavery: 35 #39. Security of non-combatants caught in war 35 SECTION-3. MORAL TRAJECTORIES OF JUSTICE. 36 #40. The duty of the grown up children to support their parents.36 #41. The moral right of the sick and marginalized relatives or friends. 36 #42. The rights of the deprived orphans 37 #43. Incontestable Rights (huquq) of the poor in the wealth of the rich: 38 SECTION-4. EXPLORATION OF KNOWLEDGE AND RESOURCES OF NATURE 39 #44. Pursuit of universal knowledge.39 Man’s potential to tap resources of nature.40 #45. Scientific flashes of the Qur’an. 41 #46. Human Embryology 43 #47 Movement of heavenly bodies in orbits44 #48. Geographic Marvels of the earth." 45 #49. The self-sustaining cycle of the plant and animal world 46 SECTION-5 EXCELLENCE IN CONDUCT AND BEHAVIOR. 47 #50 The Prophet Muhammad as an exemplar 47 #51. Restrain anger, forgive people, be courteous in greeting, speak nicely, avoid conflict, and do not talk evil of people in public unless you are wronged. 48 #52. Shun arrogance, boasting, loud talk, and remain deaf to whispers. 48 #53. Eschew slandering, back-biting, hoarding of wealth, miserliness, excessive suspicion and spying over others.48 #54. Return evil with good – hatred with kindness.49 #55. Kindness to all people regardless of any religious affiliations. 49 #56. The Qur’anic Ideal of conduct and behavior of a Muslim. 49 SECTION-6 On Personal clothing and Modesty. 50 #57 The cloak of taqwa is better than the cloak of any other material. 50 #58. Guidelines on modesty in mixed gender environments. 50 #59. The Qur’an makes concession for elderly women. 51 #60. Dressing guideline for the Prophet's household and other believing women51 #61. Qur’anic universal guidelines on modesty 52 SECTION-7 DIETARY GUIDELINES. 52 #62. The Qur’an’s dietary relaxations 52 #63. The Qur’an’s express dietary restrictions 53 #64. Any Self-denial or undue austerity is not approved. 53 #65. Curbing greed and craving for the luxuries and sensual pleasure of life 54 #66. Food of the ‘People of Scripture is allowable 54 #67. Intoxicants and Gambling. 55 #68. Good deeds and taqwa are of supreme significance compared to dietary habits 55 #69. All good things are lawful if obtained lawfully and consumed in moderation. 56 SECTION-8. PHASED INTRODUCTION OF MARRIAGE LAWS. 56 # 70. The Qur’an recommends monogamy as a social norm but does not mandate it 57 in historical perspective, mandating monogamy would have been a gender curse. 58 #71. The Qur’an permits restrictive polygamy under exceptional circumstances.58 #72. Sexual freedom without any coercion in wedlock. 59 #73. The Qur’an forbids marriage with the mushrikin 60 #74. Muslim men and women to choose their spouses 60 #75. Muslim men to marry any believing women. 61 #76. The Qur’an abolishes Incest and unwedded intimacy.61 #77. The Qur’an does not support marriage of minors 62 #78. Menstruation 62 #79. Men to give women dower at the time of marriage 63 #80. Women are entitled to independent income 63 #81. Role of men and women in wedlock 64 #82. Role of Arbitration to reconcile estranged espouses. 65 #83. The Qur’an overrules any notion of male superiority.65 #84. Paradox of linking Islam with misogynistic customs 66 SECTION-10. QUR’ANIC LAWS ON DIVORCE 66 #85. Phased execution of divorce. 66 #86. Three months waiting period for woman under notice of divorce. 67 #87. A woman can initiate a divorce unilaterally (khula) 68 #88. Remarriage between spouses after irrevocable divorce 68 #89. Shared responsibility of a divorced couple in raising the child born from their union. 69 #90. Settlement of dower if neither marriage is consummated nor dower fixed 70 #91. Settlement of dower if marriage is not consummated, but dower is fixed 70 #92. Maintenance for a divorced woman 71 #93. Clarification on the waiting period (iddah) 71 #94. The Qur’an forestalls any manipulation of its commandments 72 #95. Empowerment of widows 72 SECTION – 11 AGAINST UNLAWFUL INTIMACY / ADULTERY / HOMOSEXUALITY 73 #96. Sexual norms of pre-Islamic Arabia. 73 #97. Qur’anic punishment for adultery (zina) 74 #98. Qur’anic punishment for slandering against chaste women 74 #99. Accusing one’s wife of sexual offences if her husband is the only witness 75 #100. Random Sexual lapses 75 #101. The Qur’an condemns homosexuality. 75 SECTION-12. COMMERCIAL CONTEXTS 76 Foundational Principles 76 #102.Do not usurp what belongs to others.76 #103. Fair Measurement and Weight: 77 #104. Fair payment for goods and services.77 #105. Usury (riba) and unrestrained profiteering. 77 #106. Will and Inheritance. 78 #107. Leaving behind a will – a moral and legal obligation:78 #108. Inheritance Ratios in the absence of any will. 79 #109. Qur’anic Guidelines on distribution of Legacy. 79 #110. The Case of modern banking 80 #111. On the drafting of a commercial contract 80 #112. Why two women to substitute for one man as a witness? 81 SEC-13 - BID THE GOOD (MA’RUF) AND RESTRAIN THE EVIL (MUNKAR) 81 #113. Consultation in conducting affairs 82 SECTION - 14- ABOMINABLE DEEDS ARE FORBIDDEN AND SINFUL. 83 #114. God is merciful to the repentant: 83 SECTION-15. EXEMPLARY PUNISHMENTS FOR HEINOUS CRIMES. 84 #115. Definition and Perception of Crime: 84 #116. Qur’an warns of amputation punishment based on past precedent.84 #117. Punishments are exemplary and era specific. 85 SECTION-18. CLARIFICTION OF MISINTERPERTATIONS IN QUR’ANIC MESSAGE 85 #118. God will not accept any religion other than Islam. 85 119. Historical necessity of jiziya tax in the concluding phase of the revelation.86 #120.Sunnah versus Hadith 86 #121. Relationship of Hadith and the Qur'an. 87 #122. The Sharia Law of Islam – a cumulative juristic tradition, not a word of God. 87 #123. Role of Muslims as witnesses to humanity. 88 #124. Qur’anic commandments are gender neutral, except those gender specific. 88 #125. The knowledge of the un-knowable (alim al ghayb) 89 #126.Obey and follow the Prophet. 89 The Qur’an does not connect religion with statecraft. 90 THE QUR’AN –Nurun ‘Ala Nur (Light Upon Light.)* An Exposition Of Qur’anic Guidance In Its Own words. August 8 2024 Introduction In his book, The 100- A Ranking of the Most Influential persons in History, the world renowned American scholar Michael H.Harts, ranks Prophet Muhammad (Peace and God’s Blessings be upon him) as No.1. In the concluding paragraph of his essay on the Prophet he declares: “It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history “ Interestingly this ranking goes neatly with the following pronouncement of the Qur’an which dates at least 14 centuries from Michael Hart’s time: • “Those who follow the Messenger, the untutored Prophet, they find him described in the Torah and the Gospel. He directs them to righteousness, deters them from evil, allows them good things, forbids them wickedness, and relieves them of the burdens and shackles that weigh upon them. Those who believe in him, respect him, support him, and follow the light (Nur) that descended with him are the successful” (7:157). With this very brief preamble, let us come straight to the point – an objective review of the diverse elements of Qur’an’s commandments (Hidaya) that the Prophet Muhammad conveyed as his sole mission. Thus his ranking as the most influential person in history renders the Qur’an as the most influential book in history. As a revealed scripture, the Qur’an is not like any standard text book. Nor is it a linear or structured narration like the secondary sources of Islam notably the hadith, Sharia Law or the Prophet’s biography – each having evolved more than two centuries after the death of the Prophet. Since Islamic scholarship and religious thoughts sanctify the secondary sources as intrinsic part of religion or faith, we start with a summary briefing on the evolution of the secondary sources so that Muslims understand the dichotomy between the Qur’an primary and secondary sources. #1. Evolution Of Secondary Sources Islam’s growth in the first two centuries has been phenomenal Either through conquest in its early decades or peaceful proselytization and missionary activities in later years Islam had become the most popular and welcome religion from Spain to the West to the inner recesses of China in the East. Since this vast and expanding region was largely non-Arabic and had divergent social, cultural and legal systems, it was not possible to take the Arabic Qur’an to its people without interpretation in native languages. The secondary sources evolved with time, to interpret and apply the Qur’anic Hidaya and model in the different social and cultural settings that Islam encountered in this period. The secondary sources included the Hadith, Sharia Law, and the biography of the Prophet. Without delving further into the ramifications of the secondary sources let us come straight to the heart of the religion – its epicentre – the Qur’an. Throughout its formative phase (the first two centuries) , and beyond that to this day, the Qur’an has remained the singular uncontested Scripture of Islam, while the secondary sources have served as the practical implementation of the Qur’anic message under different socio- cultural setting of the growing Muslim world. Passages- of varying lengths from the Arabic Qur’an are recited in the Salah (daily prayer) in Muslim households and mosques of all sects and law schools (Malaki, Hanbali, Hanafi and Shafi’i) all over the world, while reports from Hadith (known as traditions) are told to convey the practical aspects of Islam. Not one single sect or Law school - even those outlawed by the Ulama (Mutazila for example) claim to have a version of the Qur’an that differs from the current manuscript in a single word let alone verse. Besides the entire corpus of secondary sources including the Hadith are based on oral reports or the opinions of contemporaneous scholars – so they cannot claim any sacredness of in Islam Allah alone is worthy of being Sacred and above any association or doubts. So the Qur’an and Qur’an alone is the embodiment of divine guidance for all humanity. Finally, to quote Chiragh Ali, a protégé of Syed Ahmed (1817-1898), the renowned Muslim intellectual of British India: “The only law of Muhammad or Islam is the Qur’an, and only the Qur’an. [Islam and Change, extracted from John L. Esposito, Islam the Straight Path, New York 1994, p. 44. #2. Establishing The Authority Of The Source Material – The Qur’an. As this paper is built around the verses of the Qur’an, it is essential to first establish the authenticity of the text of the Qur’an - the singular source material for this work. So, as a starter, we list below a set of compelling arguments to support the purity of the revelation – the Qur’an or the Recital that we have in our hands. i. The Qur’an came down in passages that were initially small and became bigger with passage of time. The moment any passage was revealed, the Prophet recited it and those of his companions who were with him witnessed it and memorized it. Memorization was thus the primary mode of preservation of the Qur’an, and is continued to this day by countless Huffaz (memorizers) across the world – particularly in the Arab world where Muslim children learn the Qur’an by heart at an early age. ii. As any doctoring of a lyrical composition is ineffably signalled from the subconscious mind of the reciter, there is no chance of the Qur’an ever being altered or doctored during the past 14+ centuries of oral recitation in each successive generation since the Prophet’s era. iii. The absence of the name or even an oblique mention of any of the Prophet’s closest companions (Abu Bakr, Umar, Uthman, Ali), wives or blood relatives – exonerates the Qur’an from any possible political influence that inevitably happens with historical records. These companions later became the elected Caliphs of the new nation (Ummat) of Islam and were in comfortable position during their tenure as Caliphs to have their names or even initials inserted at one or the other pauses or interjections in the Qur’an to sanctify and eternalize their names. Their successive Caliphacy lasted for thirty years after the Prophet’s death (632-662 AD) which was long enough time to enter their names or references in the Qur’an. But they are not mentioned even obliquely in the Qur’an. This precludes any possibility of any doctoring of the Qur’an during the long span of the early Caliphs. iv. While the Qur’an has the angels giving the good news of Jesus’s birth to Mary, mother of Prophet Jesus, venerating and naming the child, it only records some platitudes on the birth and grooming of the Prophet as illustrated in the following contrasting remarks on these two Prophets: • Venerating remark on Jesus Christ: (The Angels said) “O Mary, God gives you good news of a Word from Him. His name is the Messiah, Jesus, son of Mary, honoured in this world and the next, and one of the nearest (to God). He will speak to the people from the crib and in maturity, and will be among the righteous” (3:45-46). Humbling remark on Muhammad: “it found him (Muhammad) an orphan and gave shelter, and found him wandering, and gave guidance, and found him needy, and gave sufficiency” (93:6-8).” v. The Qur’an distinguishes Jesus Christ with exclusive honorific titles. It refers to him as a Sign (ayah, 19:21, 21:91, 23:50), mercy (Rahmah, 19:21), a Word (Kalimah, 3:45, 4:171) and a Spirit from Him (Ruhum Minhu, 4:171), one who was strengthened by the Sacred Spirit (Ruhul Qudus, 2:87, 2:253, 5:110). It mentions Jesus by his name ‘Isa’ 25 times and in conjunction with this or separately as Messiah or Son of Mary, some 35 times - the highest for any Prophet. On the other hand, it mentions Muhammad/ Ahmad by name only five times and presents him as a manifestation of mercy to all humanity (21:107). If the Qur’an were indeed doctored, the foregoing record may have been just the other way round and the honorific titles of Jesus Christ may have been removed. vi. The most powerful and compelling arguments, however, are voiced in the Qur’an on its preservation in pure form. • “The Words of your Lord will be fulfilled truthfully and justly: none can change His Words, for He is All-Knowing and Aware” (6:115); • “Surely We have sent down this Reminder, and surely. We will protect (preserve) it” (15:9). • “Nay! This is a Glorious Qur'an (85:21). (Inscribed) in a protected Tablet “ (85:22). vii. The Qur’an protects against any possible tampering of its text during the course of the revelation by incorporating in it the following warning directed at the Prophet but applicable to all Muslims: • “If he (Muhammad) attributed to Us any false speech (69:44), We would seize him by the right hand (69:45), then We would sever his aorta (69:46) and none of you could prevent it” (69:47). As the Prophet’s followers held him in utmost veneration, the gravity of this warning, however symbolic it may be, heightened their spiritual consciousness to ensuring the integrity of the revealed passages as they memorized them. These Qur’anic pronouncements serve as irrefutable proof of the integrity of its text. Had there been any alteration in the Qur’an, the Prophet’s enemies as well as the general Arab public would not have embraced Islam during his lifetime as they would have seen the Qur’an failing in its superlative claims. And even if, for the sake of argument, they did so under the prevalent historical setting, they would have definitely rejected the Qur’an immediately after the Prophet’s death. However, this did not happen. The Prophet’s immediate successors were as intense in their faith in the Qur’an as their predecessors during the Prophet’s lifetime. Thus there can be no iota of doubt that the Qur’an was handed down to the Prophet’s successors, and through them to the posterity in its original form. The forgoing arguments (i- vii), though not axiomatic individually, taken collectively stand as incontestable proof of the Qur’an’s textual integrity. This logical proposition simply cannot be dismissed as concoction or window dressing. As they all are drawn on the Qur’an, which is available in a singular text in all major languages of the world, their veracity remains readily verifiable and undisputed. #3. The Object Of This Book. This book attempts to enlighten the reader on the various elements of Qur’anic guidance. It is a condensed version of a comprehensive exegetic work – ‘Essential Message of Islam’ authored jointly with Ashfaque Ullah Syed, that was approved by Al-Azhar University, Cairo (2001) and endorsed by internationally recognized Islamic scholar and Jurist, Dr. Khaled Abou El Fadl, Prof. of Law, UCLA and published by Amana Publications USA (2009). All the translation of verses and their interpretations as tabled in this work are consistent with this original version. The main difference is in format and coverage. Whereas the original is modelled after a traditional Tafseer and covers – though summarily, the fundamentals of the Qur’anic message, gives a rundown on the secondary sources and quotes from both Islamic and secular scholars of Islam, this booklet, is simplified, reader friendly, and abridged version of the original; it by-passes the theological development in Islam and comes straight to its heart – the Qur’an, It is hoped that God willing any reader seeking the best in the Qur’an will find it as a book of guidance and source of enlightenment and inspiration to achieve excellence in their conduct, behaviour and lawful pursuits. It was possibly the guidance and inspiration of the Qur’an that enabled the unlettered (Jahil) nomads of Arabian deserts to found the most just, humane and flourishing society of the first half a millennium of its history. #4. The Enlightening Role of the Qur’an. In one of its foundational verses, the Qur’an calls itself ‘Nurun Ala Nur’ (literally light upon light) – an expression that metaphorically signifies its enlightening role in both the divine and spiritual realms, as well as in secular domains: • “God is the Light of the heavens and the earth. A likeness of His light is a niche that has a lamp in it, and the Lamp is in a glass, and the glass is (dazzling,) as it were, a radiant star. (The Lamp is) lit from a blessed olive (tree), neither of East nor of West; its oil almost glows, though fire has never touched it. Light upon light! God guides to His Light anyone He Wills, and God gives people examples, for God is Cognizant of everything” (24:35). It is a deeply mystical verse. Any attempt to explain or interpret this verse will be at the least too abstract or speculative and at the best too complex. So we proceed with the discourse focusing on its title – and attempt to explore the enlightening facets of the Qur’an. We begin with the role and agenda of the Qur’an on the turf of history. The Qur’an does not make any distinction between the Spiritual and the Secular/Universal. Thus in scores of its verses it pairs Salat (prayer) with Zakat (charity) and treats all worldly actions and pursuits as reflections of the Will of God. It does not clarify the apparent anomaly between the Will of God governing the actions of man and the actions of man governed by himself-making it absolutely clear that each person will have to account for his deeds on the Day of Judgment: • On that day, people will come out in groups, to be shown their deeds (99:6) Whoever did an atom's weight of good will see it.(99:7). And whoever did an atom's weight of evil will see it” (99:8). The division of the revelation’s role between the Spiritual and worldly planes as summarily noted below is to highlight the comprehensive scope of the Qur’an which extends to both spiritual and secular domains. This holistic perspective is crucial in understanding the Qur'an's guidance for leading a balanced and righteous life. #5. Impact Of The Revelation In The Spiritual Realm The primary mission of the revelation on the spiritual plane was to proclaim the absolute Oneness (Tawhid) and transcendence of God - who remains impenetrable by human intellect and has no association with anything whatsoever. As the Qur’an puts it: “He is God, the One. God, the Absolute. He begets not, nor was He begotten. And there is none comparable to Him” (Sura 112). The pre-Islamic Arabs also believed in One Supreme God, Allah: "And if you ask them, 'Who created the heavens and the earth, and subjected the sun and the moon?' They will surely say, 'Allah.'.. (29:61).” But they also venerated a pantheon of deities or idols whom they regarded as compeers or associates of God. They would call upon Allah at the time of any imminent danger but once they felt safe and secure they went back to their idols: "And when they board a ship, they supplicate Allah, sincere to Him in religion. But when He delivers them to the land, at once they associate others with Him" (29:65). The Qur’an dismisses the notion of Allah having associates (Sharik). To reinforce its monotheistic stance, the Qur’an regards any association with God (shirk) as the gravest sin: “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray." (Quran 4:48) However, it leaves on human conscience to come to believe in the absolute unicity of God, Al- Lah in Arabic– that literally translates ‘the (al) lah (god) #6. Impact Of The Qur’an In The Worldly Plane. Beyond its role in reinforcing pure monotheism, that was corrupted over time, the Qur'an orchestrated an all-encompassing reform in the worldly plane. In its own vocabulary, the Qur’an had a compelling mission that it commissioned to Prophet Muhammad through the Qur’anic revelation: • “We have sent down to you (O Muhammad) a Book that you may bring humanity out of Darkness (Zulumat) into Light (Nur) with the permission of their Lord, to the path of the Almighty, the Praiseful” (14:1). [The same message is repeated in the verses 5:16, 57:9, 65:11 with slight textual modification.] “Those who follow the Messenger, the untutored Prophet, they find him described in the Torah and the Gospel. He directs them to righteousness, deters them from evil, allows them good things, forbids them wickedness, and relieves them of the burdens and shackles that weigh upon them. Those who believe in him, respect him, support him, and follow the light (Nur) that descended with him are the successful” (7:157). In one word, the mission of the Qur’an in the worldly plane was- to rescue humanity from 'Zulumat' (collective depravities and inequities, literally, Darkness) and lead them towards 'Nur' (all-embracing enlightenment, literally Light - the direct opposite of Darkness). #7. The Signature Wisdom Of The Qur’an. For the believers, the Qur’an is an immeasurable source of inspiration. However, it also encapsulates snippets of worldly wisdom, side by side with flashes of mercy, compassion and spiritualism that can greatly benefit individuals, believers, communities and broader humanity Here is a small cross section of verses that can infuse wisdom on reflection: • “The worst creatures in God’s sight are the deaf and dumb — those who refuse to use reason (‘Aql).” (8:22) • “… And let not the hatred of a people prevent you from upholding justice. Stand by justice (‘Adl); because it’s closer to righteousness (Taqwa). ….” (5:8). • “…Let not the hatred of a people who obstructed you from (entering the) Sacred House, lead you to be hostile. Therefore, help each other to virtue (birr) and Uprightness (Taqwa), and do not collaborate with each other in sin and enmity. Be Upright (Attaqu) before God and (remember,) God is severe in punishment” (5:2) • “It may be that God will bring about love between you and those of them you (now) regard as your enemies. (Remember,) God is Able (to do anything) and God is Most Forgiving and Merciful” (60:7) • “If you should retaliate, retaliate to the same extent as the injury done to you. But if you resort to patience — it's better for the patient. So be patient. Your patience comes only from God. And don’t grieve over them, nor be distressed by their plots. (16:126-127) • "Show forgiveness, enjoin what is good, and turn away from the ignorant." (7:199) • Goodness and evil are not equal. Therefore, repel the latter with that which is good, and then the one between whom and you is hatred, will indeed become your friend (41:34). • (Close to God are) those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men - for God loves those who do good." (3:134) • “God gives wisdom to anyone He wishes, and he who is granted wisdom has indeed received a great bounty; yet none is mindful of this, except the prudent” (2:269). • “…God will raise by degrees those of you who believe, and those who acquire knowledge (‘Ilm)…” (58:11). #8. The Fighting Verses of the Qur’an The Qur’an features scores of verses exhorting the followers of the Prophet to fight against their pagan attackers and violators of treaty alliances, and those who first attacked them and expelled them from their homelands. These verses, related to a transitional period of the revelation are thus specific to the context of the revelation and do not form a part of its eternally binding definitive message. They must, however, be retained in the Qur’an to attest to the defensive character of the Prophetic mission that faced mounting hostilities from the pagans and conspiracies from its own ranks (the hypocrites) and native Jewish tribes. However, the Qur’an moderates its fighting verses with reconciliatory verses. Thus, a passage dating from the late Medinite period asks the Muslims to be just and virtuous to those who did not fight against them over religion, nor expelled them from their homelands (60:8), and reminds them that their enemies could eventually become their friends (60:7). The revelation also clarifies that it forbade the Muslims to befriend only those who fought against them over religion, and expelled them from their homelands and helped (others) in their expulsion (60:9). • God does not forbid you to be virtuous and just to those who did not fight you over religion, nor drove you from your homelands. Indeed, God loves the just (8). God only forbids you to befriend those who fought against you over religion, and expelled you from your homelands, and backed (others) in your expulsion; and whoever befriends them – it is they who are unjust” (60:9). Quoting a fighting verse in isolation as an eternally binding dictate can grievously distort the message of the Qur’an #9. Existential Dimension Of The Qur’an And Dangers Of Literalism The Qur’an calls for, among other things, employing birds of catch a prey or hunt for food (5:4) [27], journeying to Mecca on lean mounts (22:27) , resisting an invasion by standing firm like a solid block in the battlefield (61:4) and having a cavalry division in the armed forces (8:60). These, as well as the ‘fighting verses’ mentioned above represented the ground realities of the Prophet’s era or the existential dimension of the Qur’an. Hence, literalism can freeze the Qur’an in its era, and kill its liberating and dynamic spirit - its call to probe its verses [20], seek its best meaning [21] and use reason (‘Aql) and cognitive faculty (Fiqh) to come to the right judgment (Rushda) on issues. Therefore, we must not draw any conclusion from any single verse of the Qur’an without taking account of its existential dimension and historical context, if any, to avoid misinterpretation of its message. Historicity And Distinctive Features Of The Qur’an The Qur'an was revealed over a span of approximately 23 years, amidst a backdrop of evolving historical contexts. Throughout this period, it significantly influenced the course of history, particularly through its profound spiritual messages and powerful oratory, even in the face of escalating opposition and mounting hostilities. The Prophet Muhammad began as a solitary missionary in 610 AD, gradually leading a small, secretive community in Mecca. In 622, he fled to Medina with a sole companion (mentioned but not named in the Qur’an). Over the next decade, despite increasing hostilities from the Meccan and desert Arabs, and escalating conspiracies of powerful Jewish tribes and hypocritical Muslims of Medina he succeeded in bringing to his faith practically the entire Arab heartland including the city of Mecca (630) that happened some eight years after his secretive flight from this city. The interim period saw the Meccans sending increasingly powerful armies to get rid of him and his steadily growing community – but the Qur’an had been true to its following prediction made at the time of his flight from Mecca: “He who ordained the Quran upon you, will bring you back to the place of return…” (28:85). This demonstrates the extraordinary and compelling nature of his mission as recorded in the Qur’an. As Maxime Rodinson [x], a great scholar and historian of our era, openly sceptical of the revelation wrote in the concluding paragraph of his biography of Prophet Muhammad: “It is not belittling Muhammad to see him as a political figure – but to see him as no more than that would be a mutilation. And anyone who thus mutilates Muhammad is in fact mutilating himself in the domain of knowledge.” Rodinson, [x] [x] Maxime Rodinson:, Muhammad, Penguin Books, London 1995. This very brief introduction to the Prophet’s mission calls for a substantive commentary on the extraordinary features of the Qur’an. This we have attempted to capture in Appendix 1 extracted from the Qur’an that was directly witnessed by the Prophet’s companion who were around at the time of each revelation. These commentaries – rather clippings pieced together construct a posthumous high speed journey through the long 22-year span of the revelation and brings across the extraordinary features of the Prophet’s mission. They also showcase the diversity, inter-connectedness, subtlety, consistency and harmony of Qur’anic revelation that has inspired renowned Islamic scholars to compile extensive interpretational discourses or 'Tafsir', which became central to the curriculum in Islamic seminaries. However, with the rapid advancement of secular and universal sciences, theological studies have seen a decline, diminishing the prominence of these seminaries and the number of their students compared to their historical peak in the past centuries. The appendix can serve as a guide for a focused probe into the Qur'an offering insights into its thematic diversity and richness. For Muslims, the Qur'an is fundamental to their faith and having a broad idea of its key features can not only strengthen their faith but also enlighten them of its pluralism, altruism humanism and universal trajectories - notably mercy. compassion, forgiveness, sharing of wealth, good deeds, justice, equality, respect for women, empowerment of the disenfranchised segments of humanity and so forth. Any in-depth study of the Qur'an covering the panorama of its glittering tenets will be no doubt beyond the scope of this focused exposition and will sound propagandist to say the least. Nevertheless, Muslims are commanded to follow the best meaning in the Qur’an, as the author has attempted to capture and illustrate in the main body of this exposition that follows - that is tailored as a Road Map for a journey into the Qur’anic guidance: “Those who listen to this speech and follow the best (meaning) – it is they who are guided by God, and it is they who are prudent” (39:18). “Follow the best (meaning) of what has been sent down to you from your Lord, before suffering comes upon you of a sudden and without your knowledge” (39:55). ----- Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009. URL: https://www.newageislam.com/books-documents/quran-nurun-ala-nur-light-quranic-guidance-part-one/d/133975 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

From Goddess Saraswati to Prophet Muhammad: The Kitab-i-Nauras Celebrates Hinduism and Islam Together

By Syed Amjad Hussain, New Age Islam 9 December 2024 The Kitab-i-Nauras by Sultan Ibrahim Adil Shah II Blends Hindu And Islamic Devotion Through Poetry And Music, Celebrating Deities Like Saraswati And Ganesha Alongside Islamic Figures Like Prophet Hazrat Muhammad Sallallahu Ta’Aala Alayhi Wasallam And Hazrat Khwaja Bande Nawaz, Fostering Cultural Harmony. Main Points: 1. Kitab-i-Nauras blends Hindu and Islamic themes, with songs praising deities like Saraswati and Ganesha alongside Prophet Muhammad Sallallahu Ta'aala Alayhi Wassalam and Hazrat Khwaja Bande Nawaz. 2. The work introduces the Indian theory of nine rasas, uniting Indian and Persian aesthetics. 3. Written in Dakhni Urdu, it reflects Sultan Ibrahim’s cultural inclusivity. 4. The manuscript features classical ragas, showcasing the Sultan’s mastery in music. 5. Khalilullah’s exquisite calligraphy highlights the manuscript’s artistic significance. ---- Kitab-i-Nauras ----- Introduction The Kitab-i-Nauras, or the Book of Nine Rasas, is one of the most remarkable cultural and musical contributions of the Bijapur Sultanate, penned by its illustrious ruler Sultan Ibrahim Adil Shah II. This manuscript is far more than a collection of songs; it is a reflection of the Sultan’s passion for music, poetry, and spirituality. Written in Dakhni Urdu, the Kitab-i-Nauras is an illustration of the syncretic ethos that defined the Deccan, particularly by the late sixteenth and early seventeenth centuries. It embodies a diversified cultural and religious heritage. Although attributed to Sultan Ibrahim, the introduction to the work was written by his court poet, Muhammad Zuhuri, in Persian. This preface underscores the manuscript’s ambition: to marry the emotional depth of Indian aesthetics with the elegance of Persian literary traditions. Sultan Ibrahim Adil Shah II: The Artistic Monarch of Bijapur Ibrahim Adil Shah II (1570–12 September 1627) was a far-sighted ruler who presided over the Bijapur Sultanate at its cultural peak. He was the ninth ruler of the Adil Shahi dynasty, an effective administrator and a polymath steeped in the arts. His reign saw the Sultanate’s borders extend as far south as Mysore, while his court became a centre for artistic excellence, nurturing poets, musicians, calligraphers, and architects. Although Ibrahim adhered to Sunni Islam, his worldview was heavily influenced by the syncretic traditions of the Deccan. He was deeply inspired by the spiritual philosophies of Sufism and showed immense respect for Hinduism and Christianity. This religious tolerance and cultural inclusivity are reflected in his magnum opus, the Kitab-i-Nauras, which embodies his aspiration to harmonise diverse traditions and present a unified cultural vision for his kingdom. The Kitab-i-Nauras: An Integration of Art, Music, and Devotion The Kitab-i-Nauras is a collection of fifty-nine songs and seventeen couplets, each carefully written to correspond to a specific raga of Hindustani classical music. Some of the ragas included are Bhupali, Ramkiri, Bhairava, Hajiz, Maiu, Asavari, Desi, Purba, Barari, Todi, Malar, Gauri, Kalyan, Dhanasri, Kanara (or Karnata), Kedara, and Nauroz. These ragas imbue each piece with a distinct musical identity. The selection of ragas was not arbitrary; it was a deliberate choice to elevate the emotional intensity of the verses, showcasing Sultan Ibrahim’s proficiency as a dhrupad singer and Tambur player. The manuscript is a tribute to music, spirituality, and nature. It pays homage to Saraswati, the Hindu goddess of wisdom and the arts, as well as to Prophet Muhammad Sallallahu Ta'Aala Alayhi Wasallam and Hazrat Khwaja Hussaini Band e Nawaz Gesu Daraz Chishti, a highly revered Sufi saint of the Deccan. The intermingling of Hindu deities with Islamic figures within the same manuscript reflects Ibrahim’s efforts to create a cultural bridge between the two communities. Themes in the Kitab-i-Nauras The Kitab-i-Nauras contains songs that can broadly be categorised into three themes: religious devotion, personal reflections, and artistic exploration. Devotional Songs A significant number of the songs are hymns of praise dedicated to Hindu deities such as Saraswati and Ganesha, as well as to Islamic figures like Prophet Muhammad Sallallahu Ta’Aala Alayhi Wasallam. The opening verses are devoted to Saraswati, honouring her as the originator of all arts and sciences. Other songs extol Ganesha as the remover of obstacles and the patron of creativity. Simultaneously, Ibrahim pays homage to Islamic mysticism by composing pieces in honour of Prophet Hazrat Muhammad Sallallahu Ta'Aala Alayhi Wasallam and Hazrat Khwaja Bande Nawaz. This spiritual inclusivity reflects the Sultan’s personal beliefs and his ideal of a harmonious society where diverse traditions coexist. Personal Tributes Many of the songs offer an intimate glimpse into Ibrahim’s personal life. He sings of his beloved elephant, Atish Khan, and his cherished Tambur, affectionately named Moti Khan. These verses reveal the Sultan’s deep emotional connections to his companions, both human and otherwise. He also pays tribute to his mother, Bari Sahib, and his wife, Chand Sultan, portraying them with great fondness and reverence. These personal tributes add a tender, human touch to the otherwise lofty themes of the manuscript. Artistic Exploration Through the Kitab-i-Nauras, Ibrahim introduces readers to the Indian theory of nine Rasas (emotional states). These are: • Shringara (love and romance) • Veera (heroism) • Veebhatsa (disgust) • Raudra (anger) • Bhayanak (fear) • Hasya (humour) • Karuna (compassion) • Adbhuta (wonder) • Shanta (peace) By blending these Rasas with Persian aesthetics, the Sultan sought to create a universal emotional vocabulary that transcended cultural borders. The Manuscripts: A Testament to Calligraphic Excellence The Kitab-i-Nauras exists in several manuscript forms, but the most exquisite is the version created by the royal calligrapher Khalilullah. This master of the Nasta’liq script imbued the manuscript with unmatched beauty. Each page features nine lines of text, encircled by intricate motifs of plants, animals, and clouds, all executed in gold and vivid inks. The artistic brilliance of this manuscript earned Khalilullah the title Badshah-i-Qalam (King of the Pen) and the rare honour of sitting on the royal throne as a mark of the Sultan’s admiration. The manuscript, now preserved in the National Museum, remains a testament to the artistic achievements of Ibrahim’s court. Rediscovery and Preservation of a Cultural Legacy In recent years, six missing folios from Khalilullah’s manuscript were rediscovered in the National Museum, while another folio surfaced in a private collection. These discoveries have reignited scholarly interest in the Kitab-i-Nauras, shedding light on its historical and artistic significance. The manuscript is an essential resource for understanding the cultural history of the Deccan. Its invocation of classical ragas, poetic richness, and visual artistry continues to inspire scholars and artists, highlighting its unique synthesis of Indian and Persian traditions and its role in promoting cultural harmony during a time of religious and political fragmentation. The Legacy of Sultan Ibrahim Adil Shah II The Kitab-i-Nauras epitomises Sultan Ibrahim Adil Shah II’s vision of a unified cultural ethos. Through its verses and melodies, the manuscript transcends religious and linguistic boundaries, celebrating the shared human experiences of love, devotion, and creativity. Today, the Kitab-i-Nauras stands as a testament to the Deccan’s rich cultural legacy and the timeless power of art to inspire understanding and unity among diverse communities. Its influence continues to inspire scholars, musicians, and artists, offering a glimpse into the golden age of Bijapur, where creativity flourished under the enlightened rule of Sultan Ibrahim Adil Shah II. Blending music, poetry, and spirituality, the Kitab-i-Nauras remains a monumental work. Its syncretic spirit reflects the ethos of the Bijapur Sultanate, standing as an enduring testimony to a ruler’s love for the arts and his effort to shape a harmonious cultural heritage that continues to resonate today. ---- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/interfaith-dialogue/goddess-saraswati-prophet-muhammad-kitab-nauras-hinduism/d/133971 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 Universality Of Rumi's Poetry

By Sumit Paul, New Age Islam 9 November 2024 I fully agree with Ali Hammoud that, "Extracts of his (Rumi's) poetry abound in popular culture, many of which are either blatant forgeries or grossly inaccurate translations." Social media is chock-a-block with quotes and couplets of Rumi and Ghalib which they never penned! So many substandard and spurious quotes and couplets in abysmal Hindi, English and Urdu are nonchalantly attributed to these two unfortunate legends! Despite that, Rumi is globally popular and perhaps more quotable than even the Bard of Avon. Rumi's poetry is not just confined to love, though love was the leitmotif of his poetry. Rumi was a mystic as well as a moralist master (Khymer in Pahlavi). His entire oeuvre is soaked in divinity and didactic wisdom (Moh'az in Persian mysticism). Here's an example: Kôtâh Kûnad Zamâneh În Damdameh Râ, / Va-Z-Ham Be-Darad Ghûrgh-È Fanâ În Rameh Râ./ Andar Sar-È Har Kasî Qhûrûr-Îst Valî,/ Sîlîy-È Ajal Qafâ Zanad În-Hameh Râ (Time bringeth swift to end/ The rout men keep;/ Death’s wolf is nigh to rend/ These silly sheep./ See, how in pride they go/ With lifted head,/ Tell Fate with a sudden blow/ Smiteth them dead)......Ruba'ie no. 65. Rumi urges humans to define everything anew and afresh. Just ruminate over this quote, "Do not be satisfied with the stories that come before you. Unfold your own myth." What we call 'creating a new narrative' in today's organizational and corporate parlance was echoed centuries ago in Rumi's exhortation. The quote by Rumi, "Do not be satisfied with the stories that come before you. Unfold your own myth," urges us to break free from the narratives that society imposes upon us and to discover and embrace our own unique journey in life. Rumi encourages us to not settle for the stories and expectations that have been passed down to us, and instead, to create our own path and forge our own destiny. This quote serves as a reminder to not be confined by the limitations of traditional narratives, but rather to explore our own desires, talents, and passions in order to uncover the extraordinary within ourselves. It empowers us to challenge conventions, embrace our individuality, and strive for greatness in our own unique way. Rumi's words inspire us to break free from the narratives that confine us and afford us the opportunity to construct our own inspiring and meaningful narrative, becoming the heroes of our own stories because Zindagi Bah Zindagi Bishtar Manjer Mi Shud (Life keeps leading to more life). So, one must drop the old and embrace the new. Iqbal, who considered Rumi as his Ruhani Ustad (soul master), said the same thing in Urdu, "Dayaar-e-Ishq Mein Apna Maqaam Paida Kar/ Naya Zamana, Nai Subh-O-Shaam Paida Kar" (Javed Ke Naam, on receiving his son's maiden hand-written letter from London). Because of this ever-fresh continuity and novelty, Rumi remains relevant even after 800 years. En passant, he was born in 1207 (Sept. 30) and left the earthly theatre in 1273 (December 17). His poetry has Cleopatra's eternal youthfulness and is aglow with the tenderness of love and longing (not worldly). Lastly, Rumi’s truths, his wisdom, his openness, do not emerge from Islam, are not the product of the life Rumi lived through Islam. Rather, they exist in a realm outside of religion. Reynold A Nicholson, the greatest western scholar of Rumi and Iqbal's professor of Persian at Cambridge, rightly defined Rumi as "A transcendental poet unfettered by strict religiosity." My ex-Muslim friend at Oxford once told me, "I abhor Islam but I love Rumi because of the universality of his poetry." I concur with her. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/islamic-personalities/universality-rumi-poetry/d/133970 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

Hazrat Qayumuddeen Qadri RA: A Sufi Saint of Kashmir

By Sahil Razvi, New Age Islam 08 November 2024. Hazrat Qayumuddeen Qadri (RA) Of Tailwani, Anantnag, Was A Revered Sufi Saint And A Caliph Of Hazrat Sayed Ghulam Shah Azad (RA). Known For His Spiritual Guidance And Connection To The Qadri Order, His Legacy Continues Through His Teachings, Shrine. Main Points: 1. Hazrat Qayumuddeen Qadri (RA) was a prominent Sufi saint and caliph of Hazrat Sayed Ghulam Shah Azad (RA). 2. He was deeply associated with the Qadri Sufi silsila, emphasizing spiritual purification and adherence to Shariah. 3. His shrine is located in Tailwani, Anantnag, and is a center of devotion for hundreds of followers. 4. Hazrat Qayumuddeen (RA) authored several books, which are preserved by the Qadri family. ------ For a divine mission, Allah selects and blesses only those who are capable of bearing the brunt of such a holy and difficult task. This divine selection is evident in the case of Mehboob Subhani Hazrat Sheikh Abdul Qadir Jilani (Alayhi Rahmah), who descended from the noble lineage of the "Founder of Islam. "Likewise, Hazrat Qayumuddeen Qadri (RA) of Tailwani, Anantnag, was chosen by Rub-i-Jaleel for a divine mission. As we know, the valley of Kashmir witnessed an influx of eleven hundred Auliyas from Turkistan, most of whom remain unidentified. It is important to note that these Auliya-e-Kiram introduced various Sufi Silsilas (orders) to the region. Among these, the Qadri silsila holds prominence, with Hazrat Qayumuddeen Qadri (RA) of Tailwani being a distinguished figure associated with it. Hazrat Qayumuddeen Qadri (RA) was a sincere follower and a special caliph of Hazrat Sayed Ghulam Shah Azad (RA). Who Was Hazrat Sayed Ghulam Shah Azad? Hazrat Sayed Ghulam Shah Azad's father was Sayed Mehmood (RA). As a child, Hazrat Azad accompanied his grandfather, Hazrat Sayed Shah Mehmood Ghous, to Peshawar. Additionally, he benefited from the guidance of other high-ranking spiritual and mystic personalities of his time. Upon arriving in Kashmir, he met Shah Ataullah and engaged in beneficence and benevolence. Allah had blessed him with unique abilities and profound knowledge. His pen name was "Azad," and he was also a Sufi poet. An incident involving his caliph, Hazrat Qayumuddeen (RA), demonstrates his spiritual powers. One day, as Hazrat Qayumuddeen (RA) was bathing in a spring, he was confronted by jinns who tried to harm him. Hazrat Ghulam Shah Azad (RA), who was in the bathroom at the time, saw his caliph’s plight through his spiritual vision. It is said that he used his powers to drag Hazrat Qayumuddeen (RA) from the spring, saving him. Hazrat Qayumuddeen Qadri (RA) Hazrat Qayumuddeen Qadri (RA) was greatly admired by his spiritual guide, Hazrat Sayed Ghulam Shah Azad (RA), who entrusted him with all his disciples. Hazrat Qayumuddeen (RA) had a chain of caliphs, and people frequently sought his guidance. It is said that a disciple of Hazrat Qayumuddeen (RA) once went to perform Hajj and witnessed him performing Hajj at Baitullah. Hazrat Qayumuddeen (RA) instructed the disciple to keep this a secret. The shrine of Hazrat Qayumuddeen Qadri (RA) is located in Tailwani, Anantnag. Late Haji Salamuddin Qadri built his mausoleum. Syed Zahooruddin Qadri recounts that the shrine was renovated and beautified by his father, Salamuddin Qadri, who also documented the history of this Wali Kamil on a board displayed at the shrine. Hazrat Qayumuddeen Qadri (RA) authored several books, and some of his treatises remain with the Qadri family of Tailwani. Syed Salamuddin Qadri Syed Salamuddin Qadri, a Mufti from Tailwani (Anantnag), was among the first muftis of South Kashmir. He laid the foundations of many Islamic schools, including the Islamic School Dialgam, and Masjid Shariefs, such as Baba Naseeb Din Ghazi Masjid in Tailwani, Anantnag. He departed from this world on February 25, 2014, at the age of 84. What Is Qadri Silsila in Sufism? Maulana Muhammad Asim Azmi (RA) beautifully described the Qadri Silsila of Sufism in his works, including Marat-ul-Asrar, Awarif-ul-Maarif, and Fatuh-al-Ghayb. The founder of this order is Mehboob Subhani Hazrat Sheikh Abdul Qadir Jilani (Alayhi Rehmat-ur-Rehman Katheera Abda). The Qadriyya order traces its lineage to Sheikh Mohi-ud-Din Abdul Qadir Jilani (RA). Known as Umm al-Salasil (the mother of all orders), this Silsila emphasizes strict adherence to Shariah, inner purification, and spiritual struggle. Sheikh Abdul Qadir Jilani (RA) taught and practiced this path, ensuring no contradiction with Shariah. The process includes withdrawal from worldly distractions, austerity, struggle, and submission to divine will. Sheikh Abdul Qadir Jilani (RA) himself followed the teachings of Imam Ahmad ibn Hanbal (RA). In his book ‘Fatuh-ul-Ghayb’, particularly in Chapter 75, Hazrat Ghaus Pak (RA) provided guidance to his son, Hazrat Syed Saifuddin Abdul Wahhab, about the qualities of an Arif Kamil. He emphasized piety, obedience to Allah, generosity, and loyalty while maintaining ethical and social responsibility. For ordinary Muslims, he highlighted three essential principles: contentment with divine command, Abstaining from prohibitions, Acceptance of divine judgment. These teachings serve as a manual for both spiritual and worldly conduct, reflecting the Qadri silsila's comprehensive and disciplined approach to Sufism. Also Read: Sultan Darvesh: The Sufi Healer of Kashmir and His Timeless Teachings Sheikh Hamza Makhdoom: The Saint of Kashmir Rishi Sufi Order in Kashmir: Roots, Legacy, and Impact Islam's Early Roots in Kashmir: A Historical Account The Suharwardy Order: Foundations of Sufism in Kashmir Baba Zain-ud-Din Wali: Illuminating Kashmir’s Spiritual Path The Naqshbandi Order in Kashmir The Quadri Order’s Legacy in Kashmir: Saints and Spiritual Foundations The Kubravi Order and Its Spread to Kashmir ---- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/hazrat-qayumuddeen-qadri-sufi-saint-kashmir/d/133969 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 Resurgence Of Islamist Terrorism In Syria: Challenges And Prospects For Peace

By Grace Mubashir, New Age Islam 4 December 2024 The Resurgence Of Islamist Terrorism In Syria Underlines The Difficult Work Of Peace In A Fractious And Contested Landscape: Whereas Groups Like HTS And ISIS Are Important Continuations Of A Threat Continuum, Much Of Their Power Derives From The Broader Dynamics Of Failure In Governance, Political Rivalry, And Humanitarian Crises. ----- Introduction The centuries-long political, sectarian, and ideological currents keep Syria at the crossroads, so it is the right time for the developing tendencies in Aleppo and factions, such as Hayat Tahrir Al-Sham, which remind people who easily forget that peace in that area of the Middle East is fragile. The legacy of the Syrian Civil War coupled with the resurgence of jihadist networks now presents a very potent challenge to global and regional stability. This essay explores the re-emergence of Islamist terrorism in Syria, its drivers, ongoing activities, and international peace efforts at mitigating this threat. The Historical Roots Of Terrorism In Syria Radical forces seized the collapse of Syria into war in 2011. Opposition forces' disintegration, coupled with Assad's desire to consolidate his own powers, enabled Jihadis like ISIS and affiliates of al-Qaeda. These groups have exploited grievances, sectarian divisions, and breakdown of state structures. Even as ISIS had territorial losses by 2019, the ideological influence remains, gifting fertile ground for resurgence. Hayat Tahrir Al-Sham, the leading Islamist group in Idlib, is the latest avatar of the al-Qaeda network. It has disassociated itself with al-Qaeda but the essence of this hybrid model of rule and insurgency, integrating the latter with the former, is not less effective as it continues to stay relevant amidst a military onslaught and shifting allegiances. The Recent Political Developments and Their Implications The resurgence in Aleppo and surrounding areas in Syria underlines the point of critical shift regarding Syria's ongoing war. HTS may be operating under stretched limits due to lack of comprehensive governance and given fresh geopolitical rivalries involved: namely the external actors Turkey, Iran, Israel, and the United States- complicated attempts at stabilization. 1. The Role of Hayat Tahrir Al-Sham Hayat Tahrir Al-Sham assumed overall control of Idlib, making incursions into regime forces and other opposition forces. It utilized the potential of propaganda and social services to mobilize support on the ground, but its military campaigns have targeted regime forces as well as moderate opposition group forces. Indeed, in several senses, the activities of Hayat Tahrir Al-Sham point to its strategy of entrenching governance structures and simultaneously perpetuating armed conflict. 2. Geostrategic Competition Syria remains a stage for bigger power plays. Turkey's presence in northern Syria, masquerading as fighting Kurdish militias, indirectly facilitates the existence of groups such as Hayat Tahrir Al-Sham. Similarly, Iran's support for the Assad regime and Israeli attacks on Iranian positions testify to the nature of a disjointed war. These factors do not allow for a common response against terrorism. The Threat From Islamist Terrorism Now: The threat of Islamist terrorism in Syria goes beyond HTS. ISIS cells, although diminished, still carry out attacks in the Syrian desert, targeting the regime forces and civilian infrastructure. The other groups, such as Hurras al-Din, are affiliated with al-Qaeda and often act in coordination with Hayat Tahrir Al-Sham or through self-sufficient work, using local grievances to recruit fighters. 1. Technical Competencies Despite territorial losses, the groups of jihadists in Syria continued to work operationally through sleeper cells, fundraising networks, and alliances. Resilience could be seen in their employment of drones, IEDs, and asymmetric warfare tactics. 2. Regional Spillover That's a nightmare for surrounding countries. Pockets of terrorism continued to dot Syrian space, threatening neighbour states-cross-border attack, attracting in foreign fighters-and exiling refugees, undermining regional stability-the same trio of potential victims here remained under threat: Jordan, Lebanon, and Iraq. Peace Efforts and Challenges Issues of the Resurgence of Islamist Terrorism in Syria: the Need for Complex Response - Military, Political, Humanitarian. However, there are so many difficulties in peace building. 1. International Peace Initiatives United Nations efforts, in the form of the Astana and Geneva processes, try to bring a political solution towards the Syrian crisis. However, again, that too is limited by the heterogeneity of interests among these stakeholders. What role Bashar al-Assad's regime will be allowed to play is not clear, and the group classification of HTS complicates the negotiations. 2. Local Reconciliation Initiatives: In other places, localized bargains between the Assad regime and opposition groups have toned down fighting on a localized scale. However, such arrangements usually exclude jihadist elements which dilutes the impact of the arrangements in combating wider terrorist threats. 3. Humanitarian Challenges The humanitarian crisis in Syria is an aggravation of the threat of terrorism. Poverty, displacement, and lack of education make it an easy recruitment area for radicals. International efforts to help Syria are commendable, though financial shortfall and logistic constraints have been major bottlenecks. Prospects for Stability Stability in Syria should be brought about by deterring the causes of terrorism while tearing apart its networks. Recommendations are: 1. Improving Governance Empowerment of local governance structures can be counter to the appeal of jihadist groups. It includes basic services, justice, and community resilience. 2. Targeted counter-terrorism tactics Military pressure should be supported with efforts to destroy their financing and propaganda structures; more intensive exchange of intelligence information and cooperation between regional and international players would help. 3. Inclusive Peace Processes Negotiations must involve a broader range of stakeholders, including moderate opposition groups and civil society actors. A comprehensive political settlement is essential to prevent further fragmentation. 4. Humanitarian Needs End International donors should focus on humanitarian aid to alleviate suffering populations and help in destigmatizing extremist ideologies. Bringing education and programs for productive livelihoods may provide alternative paths to prevent radicalization. Conclusion The resurgence of Islamist terrorism in Syria underlines the difficult work of peace in a fractious and contested landscape: whereas groups like HTS and ISIS are important continuations of a threat continuum, much of their power derives from the broader dynamics of failure in governance, political rivalry, and humanitarian crises. International action in turn should cut across military-political and humanitarian strategies, taking its proper position and being accordingly timed. Through an effective solution to the issues from its grass-root level, only then could it approach stability. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-terrorism-jihad/resurgence-islamist-terrorism-syria-peace/d/133921 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

Rishis of Kashmir: Asceticism, Philosophy, and Spiritual Practices

By Sahil Razvi, New Age Islam 4 December 2024 The Rishis Of Kashmir Led An Ascetic Life Focused On Spiritual Purity, Renunciation Of Worldly Desires, And Meditation. They Practiced Simplicity, Vegetarianism, And Avoided Marriage, Aiming To Control Carnal Desires. Their Practices Were Distinct From Other Muslim Saints And Drew Inspiration From Both Sufi And Hindu Traditions Main Points: 1. The Rishis' ascetic lifestyle emphasized spiritual purity and self-control. 2. They rejected worldly desires, avoided marriage, and lived simple, isolated lives. 3. Their practices focused on meditation and breath control, influenced by Sufi and Hindu traditions. 4. The Rishis planted trees and served others selflessly. 5. Their philosophy conflicted with traditional Islamic practices, leading to criticism from orthodox scholars. ---- The practices and philosophy of the Rishis differed significantly from those of other Muslim saints of Kashmir. In fact, the peculiarity of their way of life and thinking attracted the attention of many chroniclers and hagiologists, who sought to define their identity. Abū’l-Fazl, for instance, writes: “The most respected class of people in this country (Kashmir) are the Rishis. Although they have not abandoned the traditional and customary forms of worship (taqlīd), they are true in their worship. They do not denounce men belonging to different faiths. They do not have the tongue of desire, and do not seek worldly objects. They plant fruit-bearing trees to benefit others. They abstain from meat and do not marry.” Jahangir corroborates this view, stating: “Although they have not acquired learning and Ma’rifa, they live a simple and unostentatious life. They criticize no one and ask nothing from anyone. They neither eat meat nor marry. They always plant fruit-bearing trees in uninhabited areas, so that people may benefit from them. But they themselves do not...” Kashmiri hagiographers also extol the asceticism and unworldly life led by the Rishis. Baba Dawud Khaki writes that a Rishi is an ascetic, disciplined, and leads a life different from other saints. He is free from worldly pleasures. Baba Nasib, in a long poem describing their way of life, states that Rishis are gracious to the pious, men of pure heart, and that their presence has turned Kashmir into a heaven. Cutting themselves off from worldly relationships, they neither marry nor concern themselves with family life. Piety is their garb; their nights are devoted to worship, and during the day, they fast incessantly. Having abandoned all worldly desires, they succeed in controlling their carnal lusts. Baba Dawud Mishkats, endorsing these earlier hagiographers, compares the way of Shaikh Nuru'd-Din's life to the celebrated mystic of Islam, Hasan al-Basri. 'Abdu'l-Wahhab identifies a Rishi as one who is pious, an ascetic, and recluse. Having abandoned worldly desires, he is devoted to piety and asceticism, striving to purify his carnal self, cleanse his heart, and illuminate his soul. According to Bahau'd-Din Mattu, the Rishis of Kashmir were known for their devotion to Divine unity and for conquering their carnal desires. Although they retired to caves, they illuminated them with the light of their spiritual attainment. Abandoning society, they did not even bother with food or sleep. They ate bitter greens (upalhak), and when others slept, they were busy meditating upon God. The testimony of both Kashmiri and non-Kashmiri sources leaves no doubt that the piety and asceticism of the Rishis had a profound impact on the people of Kashmir. The anecdotes relating to the Rishis indicate that their way of life passed through two marked stages, although these stages were not mutually exclusive. In the first stage, they confined themselves to asceticism and meditation in solitary places. In the second stage, some of them, like Nandi Rishi, accepted gifts of land for the comfort of their future followers. This group focused on planting trees and serving the people selflessly. Unlike other Muslim saints in Kashmir, the Rishis did not concern themselves with preaching or teaching Islam. They did not seek to bring nobles or rulers under their influence. Generally, they did not acquire theological knowledge or engage in debates. Nuru’d-Din admitted that he had not received formal religious education and wished to atone for this omission. It is likely that their meditation practice centred on Pas-i-Anfas ("watching of breath"), a technique adopted by Sufis from the time of Biyazid. In the Indian environment, pranayama, or breath control as practiced by Natha yogis, had developed greatly and did not require formal education. Their meditation was not primarily based on religious or theological knowledge but rather on techniques current among the Śaivite yogis of Kashmir. What they added to the Natha yogic framework was the name of Allāh or huwa. The core philosophy of the Rishis emphasized the control of carnal desires. They viewed carnal desires as their greatest enemy and believed they should be controlled and crushed. To achieve this, they imposed severe physical hardships upon themselves. One anecdote illustrates the high value the Rishis placed on subjugating the baser instincts. When Shaikh Nūru'd-Dīn heard a man boast that he had killed his enemy, he approached him and said: “May the blessings of God be upon you for killing your enemy. I have long been trying to destroy my enemy but in vain. Whom did you kill?” “One of my relatives,” replied the man. Nūru'd-Dīn sighed deeply and remarked: “I thought you had killed your true enemy—your Nafs (carnal self).” The Rishi attitude toward marriage and family life was similarly driven by their desire for ascetic perfection. If a man, before becoming a Rishi, was married, he would abandon his wife, children, and other relations. The Rishis believed that women were a great hindrance to their pursuit of perfection. It is said that Saiyid Hājī Murad, a Kubravī saint, was very close to a Rishi. However, when he shared his intention to marry, the Rishi disapprovingly remarked that marriage was incompatible with the life of a saint. When Saiyid Murad married, the Rishi ceased visiting him. The Rishis' attire and diet also reflected their philosophy of controlling carnal desires. Their dress was simple, often no more than mats of split reed, and some even wore yogic clothing. Their diet was strictly vegetarian. Rūpī Rishi was asked by his preceptor, Reṣī Rishi, to leave his abode because Rūpī had allowed another Rishi to eat fish. Generally, they ate wild vegetables, especially uphalhak, which is bitter in taste and grows abundantly in Kashmir. Some of the Rishis even avoided fresh vegetables, believing that even fresh grass was endowed with life. Nūru’d-Dīn is also said to have avoided walking on green grass. The Rishis' doctrine of non-harm was widely known in Kashmir. Once, Payāmu’d-Dīn Rishi, before taking the Rishi path, was traveling on horseback when he stopped abruptly. When his servant asked why, he replied: “The ants are moving on the path, and they might be destroyed.” The servant remarked, “It seems you will become a Rishi.” The Rishis' ascetic habits, renunciation of worldly pleasures, and abstinence from flesh bore a greater resemblance to Hindu ascetics and Buddhist monks than to Sufi practices. While some Sufis abstained from marriage and meat, those who immigrated to Kashmir from Persia and Central Asia lived normal lives. They entered government service and followed Iranian Khanqah traditions, making the Rishis' way of life seem strange to them. Some were horrified by the Rishis' practices, accusing them of violating the laws of Shari’a and Sunna. When Mir Muḥammad Hamadani visited Shaikh Nūru’d-Dīn, he asked why he did not eat meat, given that the Shari’a permitted it. Nūru’d-Dīn replied simply: “In our religion, cruelty is prohibited; therefore, killing is not allowed.” Similarly, Baba Dawud Mishkati, a distinguished Kubravī saint, observed that many Rishi practices, such as eating ashes, were incompatible with religious laws. Yet, for centuries, the Rishis maintained their ascetic lifestyle, despite periodic criticism from orthodox circles. Also Read: Sultan Darvesh: The Sufi Healer of Kashmir and His Timeless Teachings Sheikh Hamza Makhdoom: The Saint of Kashmir Rishi Sufi Order in Kashmir: Roots, Legacy, and Impact Islam's Early Roots in Kashmir: A Historical Account The Suharwardy Order: Foundations of Sufism in Kashmir Baba Zain-ud-Din Wali: Illuminating Kashmir’s Spiritual Path The Naqshbandi Order in Kashmir The Quadri Order’s Legacy in Kashmir: Saints and Spiritual Foundations ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-society/rishis-kashmir-asceticism-philosophy-spiritual/d/133919 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