The Interfaith Dynamics of Muslims, Christians, and Jews: A Quranic Perspective

By New Age Islam Staff Writer 4 October 2024 The Critiques Found In The Quran Are Contextually Grounded And Are Not Universally Applicable To All Faith Communities Main Points 1. The Quran acknowledges the shared heritage of Judaism and Christianity, fostering a sense of kinship among the Abrahamic faiths. 2. The Quran critiques specific behaviours of certain Jewish tribes during the Prophet’s time, reflecting particular conflicts rather than universal condemnation. 3. The early Muslim community faced considerable opposition from polytheistic tribes in Makkah and surrounding regions. 4. The Quran presents a nuanced view of the relationships among Muslims, Christians, and Jews, highlighting the shared heritage and values that unite these faiths. ------ The relationships among Muslims, Christians, and Jews form a complex tapestry woven from a rich interplay of historical, theological, and social threads that have developed over centuries. This intricate web reflects not only the shared heritage and commonalities among these three Abrahamic faiths but also the unique beliefs and practices that distinguish them from one another. The Quran, regarded as the sacred text of Islam, serves as a significant source of insights into these interfaith dynamics, revealing the nuances of coexistence and conflict while highlighting moments of both harmony and discord throughout history. Understanding these relationships necessitates a deep dive into several key themes that illuminate the complexities of their interactions. This exploration encompasses historical contexts, such as formative events that shaped their narratives, as well as the theological underpinnings that influence their beliefs and practices. Additionally, the modern implications of these relationships are increasingly relevant in a world grappling with issues of religious tolerance, identity, and coexistence. By examining these themes, one can appreciate not only the challenges but also the potential for dialogue and mutual understanding among these faith communities. Historical Context The emergence of the early Muslim community during the time of the Prophet Muhammad (peace be upon him) occurred within a diverse and vibrant landscape of tribes and religious traditions on the Arabian Peninsula. This environment was characterized by a complex interplay of inter-tribal alliances, rivalries, and varied religious practices that significantly influenced the social and cultural dynamics of the region. Among these practices were the monotheistic beliefs of Judaism and Christianity, alongside the prevalent polytheistic traditions of local tribes. The presence of such diverse religious traditions created fertile ground for dialogue, conflict, and coexistence. The Quran, as the foundational text of Islam, often reflects these intricate dynamics, addressing specific incidents, social realities, and challenges faced by the early Muslim community. By engaging with the historical context in which it was revealed, the Quran articulates the tenets of the new faith while responding to the existing religious and social landscape, framing the relationships among these faiths. Through its verses, the Quran engages with the theological beliefs of Jews and Christians, acknowledging shared prophets and moral teachings while delineating the distinct path of Islam. This interaction not only sheds light on interfaith relations of the time but also lays the groundwork for understanding the complexities of religious identity and community in the Arabian Peninsula. Relationships with Jews and Christians The Quran acknowledges the shared heritage of Judaism and Christianity, recognizing both as integral components of the broader monotheistic tradition that culminates in Islam. This recognition underscores the connections among the three Abrahamic faiths, emphasizing their common roots in the worship of one God. Muslims refer to Jews and Christians as Ahlu al-Kitab, or "People of the Book," highlighting their status as recipients of divine scriptures and revelation. This theological perspective fosters a sense of kinship and mutual respect among the Abrahamic faiths, encouraging cooperation and dialogue. For instance, Surah Al-Ma'idah (5:82) states, “You will surely find the nearest in affection to the believers those who say, ‘We are Christians.’” This verse emphasizes a perceived affinity between Muslims and Christians, suggesting that the humility and piety exhibited by Christian priests and monks create an environment conducive to understanding and dialogue. Such sentiments reveal the potential for friendship and cooperation, challenging stereotypes of animosity that have sometimes characterized interfaith relations. By recognizing the shared values and beliefs underpinning these faiths, this verse promotes the idea that common ground can be found, encouraging efforts toward peace and collaboration. In light of these theological affirmations, it becomes evident that the Quran not only seeks to establish Islam as a continuation of the monotheistic tradition but also calls for respect and understanding among its followers and those of Judaism and Christianity. This perspective plays a pivotal role in shaping contemporary interfaith dialogue, inviting individuals from different faith backgrounds to engage with one another in a spirit of camaraderie rather than division. Critique of Certain Behaviours While the Quran emphasizes the shared spiritual heritage among the Abrahamic faiths, it also critiques specific behaviours exhibited by certain Jewish tribes during the time of the Prophet Muhammad (peace be upon him). Contextualizing these critiques historically is essential, as they often reflect particular conflicts and tensions of that era rather than serving as blanket condemnations of all Jews. The Quran addresses actions such as the killing of prophets and the resistance to divine guidance, illustrating patterns of behavior that challenge adherence to God’s message. These narratives serve as cautionary tales, reminding all faith communities of the enduring challenges they may face in remaining faithful to their spiritual convictions. Critics may point to verses that seem to express opposition towards Jews, yet it is crucial to interpret these within the broader narrative of early Muslim struggles and specific historical contexts. The emphasis in these critiques remains on faithfulness to God's message and the repercussions of rejecting divine guidance, highlighting that such critiques are context-specific and not intended as universal judgments. Moreover, this nuanced understanding encourages a balanced view that recognizes both the similarities and differences among faiths. Acknowledging the complexities of interfaith relations allows one to appreciate that the Quran’s critiques are not a condemnation of an entire community but rather reflections of particular historical interactions and events. This perspective fosters a more profound dialogue on how historical grievances can shape contemporary relationships and how faith communities can learn from past conflicts to promote a more inclusive and understanding future. The Concept of Mushrikin The Quran employs the term Mushrikin to refer to polytheists—those who associate partners with God. Throughout the text, polytheism is framed as a significant challenge to the Islamic monotheistic message, representing a fundamental opposition to the core tenet of Islam: the oneness of God. The early Muslim community faced considerable opposition from polytheistic tribes in Mecca and the surrounding regions, highlighting a central theme of Muhammad's mission: the struggle against polytheism and the promotion of monotheistic belief. This distinction between polytheists and the followers of other monotheistic faiths is crucial for understanding the Quran's critiques. While certain conflicts with Jewish tribes are indeed noted, the Quran primarily identifies polytheists as the main adversaries of the Islamic message. This focus on polytheism as the primary opposition underscores the context of Muhammad's early years in Mecca, where prevailing religious practices were steeped in polytheistic traditions. Consequently, the critiques found in the Quran are contextually grounded and are not universally applicable to all faith communities. Instead, they serve as reflections of the specific historical and social dynamics faced by early Muslims. By emphasizing the distinction between Mushrikin and the People of the Book, the Quran invites a nuanced understanding of interfaith relationships, suggesting that while there are critiques of certain behaviours, there is also room for dialogue and mutual respect among monotheistic faiths. This perspective fosters an environment where individuals can engage in constructive conversations about faith, recognizing the shared commitment to the belief in one God while acknowledging the challenges posed by differing interpretations and practices. Shared Values and Dialogue Amidst the complexities and tensions depicted in the Quran, many interpretations highlight the potential for dialogue and cooperation among Muslims, Christians, and Jews. The text encourages respect for other monotheistic traditions, acknowledging their prophetic histories and divine revelations as part of the broader tapestry of faith in the world. This recognition fosters an environment where interfaith dialogue can thrive, encouraging individuals to engage with one another in meaningful ways that transcend differences. For example, Surah Al-Baqarah (2:62) states: “Indeed, those who have believed and those who were Jews or Christians or Sabeans — those who believed in Allah and the Last Day and did righteous deeds — will have their reward with their Lord.” This verse illustrates a broader theological inclusivity, emphasizing that sincerity of faith and the performance of righteous actions are valued across these religious communities. It suggests that belief in one God and commitment to ethical conduct are shared values that unite adherents of different faiths, paving the way for mutual respect and understanding. The Quran’s acknowledgment of diverse faith expressions serves as a call to action for Muslims to engage in constructive dialogue with Jews and Christians, focusing on common goals and shared moral frameworks. By emphasizing shared values such as justice, compassion, and the pursuit of righteousness, these faith communities can work together to address societal challenges and promote peace. In doing so, they not only honour their own traditions but also contribute to a more harmonious coexistence in an increasingly pluralistic world. Modern Context and Interfaith Relations In contemporary society, the relationships among Muslims, Christians, and Jews are continually evolving, reflecting the complexities of a globalized world. While historical grievances and conflicts may linger, many religious leaders and scholars actively advocate for interfaith dialogue and understanding as essential components of peaceful coexistence. These efforts are critical in a time marked by misunderstandings and tensions that can arise from differing beliefs and practices. Numerous initiatives aimed at fostering mutual respect and addressing stereotypes have emerged, focusing on collaboration in various areas, particularly social justice issues. Community programs, interfaith gatherings, and educational forums are increasingly prevalent, providing platforms for individuals from different faith backgrounds to engage in meaningful conversations. Such initiatives help dismantle barriers of ignorance and prejudice, allowing participants to recognize their shared humanity and commitment to justice and compassion. Modern interpretations of the Quran often emphasize the importance of coexistence and peaceful relations among these faiths. By highlighting shared values such as compassion, justice, and community, the Quran serves as a foundation for building bridges among Muslims, Christians, and Jews. These shared principles not only unite these faith communities but also provide a framework for collective action in addressing contemporary challenges such as poverty, discrimination, and environmental issues. In this context, interfaith relations can contribute to a more harmonious society, where diverse beliefs are seen as opportunities for enrichment rather than division. As individuals and communities continue to navigate the complexities of their relationships, the spirit of dialogue and collaboration will be vital in promoting a future characterized by understanding and respect among all faiths. Conclusion The Quran presents a multifaceted view of the relationships among Muslims, Christians, and Jews, weaving together narratives of conflict and cooperation. While it addresses specific historical conflicts and critiques behaviours of certain communities, it simultaneously emphasizes the shared heritage and values that unite these faiths under the banner of monotheism. This recognition of Christians as potentially closer to Muslims, as highlighted in various verses, reflects the intricate dynamics of early Islamic history, shaped by a complex interplay of political, social, and religious factors. In today’s world, where divisions can often seem insurmountable, the emphasis on dialogue, mutual respect, and shared ethical principles offers a beacon of hope for improved understanding among these diverse communities. Initiatives promoting interfaith dialogue and collaboration illustrate the potential for meaningful connections and shared goals, paving the way for more peaceful coexistence. Ultimately, the teachings of the Quran, when interpreted in light of their historical context and broader ethical implications, can serve as a catalyst for fostering coexistence and collaboration in an increasingly interconnected global society. By recognizing the commonalities that exist among these faith traditions and embracing the call for understanding, Muslims, Christians, and Jews can work together to address the challenges of our time, nurturing an environment of respect and cooperation that honors the rich tapestry of their shared heritage. URL: https://www.newageislam.com/interfaith-dialogue/interfaith-muslims-christians-jews-quranic-perspective/d/133358 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 Israel-Palestine Conflict: Implications For Plural Religious Understanding Worldwide

By Grace Mubashir, New Age Islam 4 October 2024 The Ongoing Israel-Palestine Conflict Poses Significant Challenges To Plural Religious Understanding. As Religious Identities Become Increasingly Entwined With Political Ideologies, The Potential For Interfaith Dialogue Diminishes. However, There Remains Hope In The Form Of Global Interfaith Initiatives That Seek To Bridge Divides And Promote Peace Main Points: 1. The Israel-Palestine conflict has been a complex issue for over a century, rooted in both territorial disputes and religious differences 2. The current conflict exacerbates long-standing divisions between Jewish and Muslim communities worldwide 3. Religious leaders from all faiths have a critical role in shaping the discourse around the conflict ----- (Masjid Al-Aqsa, Representative Image) ----- The Israel-Palestine conflict has been a complex issue for over a century, rooted in both territorial disputes and religious differences. The recent escalation, marked by the October 2023 attack by Hamas on Israel, has reignited tensions, resulting in thousands of casualties on both sides and massive humanitarian crises. As this violent conflict intensifies, the potential impact on interfaith relations and plural religious understanding is profound. In this article, we explore how this ongoing conflict might shape religious dialogue, coexistence, and global perceptions of religious diversity. Recent Developments in the Conflict On October 7, 2023, Hamas launched a surprise multi-front attack on Israel, resulting in a devastating loss of life. In response, Israel initiated large-scale military actions against Gaza, targeting Hamas but causing widespread destruction and civilian casualties. The death toll has continued to rise, with over 8,000 Palestinians and 1,400 Israelis reported dead by the end of October 2023. International reactions have been swift, with the U.S., European Union, and United Nations condemning the violence, calling for ceasefires, and seeking ways to de-escalate the crisis. The crisis has spread to Lebanon and wider Middle East is plummeting into chaos. The repercussions are spreading worldwide as wider religious sentiments are being hurt and violated upon. These events have triggered not only political and military repercussions but have also inflamed religious tensions worldwide, as the conflict is often framed in religious terms: between Muslims and Jews, but also with Christians and other groups weighing in on various sides. The increasingly polarized narrative surrounding the conflict poses serious challenges to pluralistic religious understanding across the globe. The Impact on Interfaith Relations 1.Polarization and Sectarianism The current conflict exacerbates long-standing divisions between Jewish and Muslim communities worldwide. Given the religious dimensions of the dispute over Jerusalem, the holy city for Jews, Muslims, and Christians alike, the violence has often been portrayed through a religious lens. The competing claims over sacred sites, especially the Al-Aqsa Mosque (known as the Temple Mount to Jews), have intensified the belief among religious groups that their faith is under threat. For Muslims, the defence of Al-Aqsa represents a critical religious obligation, while for many Jews, Israeli control over Jerusalem is seen as the fulfilment of biblical prophecies【6†source】. The result of this framing is a hardening of sectarian divides. In Muslim-majority countries, there have been widespread protests against Israeli actions, often conflating Zionism with Judaism, leading to a rise in anti-Semitic rhetoric. Similarly, in Jewish communities, the defence of Israel is often intertwined with religious duty, complicating the potential for interfaith dialogue. 2. The Role of Christian Communities Christian responses to the Israel-Palestine conflict are diverse. Many Christian groups have strong theological ties to Israel, based on biblical interpretations that view the establishment of Israel as a fulfilment of prophecy. Evangelical Christians, particularly in the United States, have been vocal in their support for Israel. However, this position often puts them at odds with Palestinian Christians and other Christian denominations that emphasize social justice and human rights, siding with the Palestinian cause. This schism within Christian communities further complicates the global religious response to the conflict. As various Christian denominations take opposing stances, it becomes harder for religious leaders to promote a unified message of peace and reconciliation. 3.Theological Reflections and Religious Leaders' Role Religious leaders from all faiths have a critical role in shaping the discourse around the conflict. Pope Francis, for example, has called for an end to the violence and stressed the importance of dialogue and peaceful coexistence between all religious groups. Similarly, Muslim leaders around the world have urged calm and the protection of holy sites but have also expressed deep frustration with what they see as the international community’s failure to hold Israel accountable for the occupation of Palestinian Territories. In Israel, the role of religious Zionism has become more pronounced, especially with the influence of ultra-nationalist religious leaders who view the current conflict as part of a divine plan. On the Palestinian side, Hamas, a militant Islamist group, draws on religious justification for its resistance, framing the struggle as a jihad to liberate Muslim land. These religious narratives are increasingly clashing in the global arena, where plural religious understanding is crucial to mitigating further violence. However, as religious leaders become more entrenched in their positions, the potential for cross-faith dialogue diminishes. Global Impact on Plural Religious Understanding 1. Muslim-Jewish Relations One of the most immediate impacts of the conflict is on Muslim-Jewish relations. In countries like the U.S., France, and the U.K., where both Jewish and Muslim communities coexist, the conflict has triggered protests, counter-protests, and, in some cases, violence. Mosques and synagogues have reported attacks, and the rhetoric on both sides has become more inflammatory. This undermines years of work done by interfaith organizations aimed at fostering understanding and cooperation between the two communities. Moreover, the conflict is affecting the diaspora. For instance, young Muslims and Jews in Europe and North America are being drawn into the polarized narrative, often reducing the nuanced political conflict to a binary religious struggle. This hampers efforts to promote religious pluralism, tolerance, and mutual respect. 2. Christian-Muslim Relations Christian-Muslim relations, especially in the Middle East, are also under strain. Palestinian Christians, who form a minority in the region, find themselves caught in the middle of the conflict. Many of them share the grievances of their Muslim neighbors regarding Israeli policies but are also cautious about aligning with Islamist groups like Hamas. This tension can exacerbate sectarian divides within Palestinian society itself. Globally, Christian-Muslim relations are shaped by how Christian-majority countries respond to the conflict. Western countries, particularly the U.S., are often seen as biased in favor of Israel, which complicates their relations with Muslim-majority nations and communities. The perception of Western Christian support for Israel has fueled resentment in Muslim-majority countries, making interfaith dialogue more challenging. Prospects for Religious Pluralism Despite the current tensions, there remain advocates for peace and pluralism within all religious communities. Interfaith movements that focus on shared values—such as justice, peace, and human dignity—continue to work toward reconciliation. These movements argue that religious pluralism, rather than being a cause of conflict, can be a source of strength in finding a solution. However, for such efforts to succeed, there must be a broader commitment to depoliticizing religious narratives and focusing on humanitarian solutions that transcend religious boundaries. Conclusion The ongoing Israel-Palestine conflict poses significant challenges to plural religious understanding. As religious identities become increasingly entwined with political ideologies, the potential for interfaith dialogue diminishes. However, there remains hope in the form of global interfaith initiatives that seek to bridge divides and promote peace. To mitigate the religious tensions exacerbated by this conflict, it will be crucial for religious leaders and communities to focus on common values and work together to end the violence. Only through such efforts can a future of pluralistic religious coexistence be envisioned. URL: https://www.newageislam.com/islam-politics/israel-palestine-conflict-plural-religious-worldwide-/d/133355 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

How Lies Spread Like A Conflagration

By Sumit Paul, New Age Islam 4 October 2024 "A falsehood is a lie that is halfway around the world before the truth has a chance to get its pants on." Jonathan Swift In his quote, Jonathan Swift humorously illustrates the rapid dissemination of falsehoods and the time it takes for truth to catch up in the face of misinformation. He cleverly compares falsehoods to lies, suggesting that deception, like a well-travelled lie, can travel swiftly and effortlessly across the world. By contrasting this with truth needing time to even put on its pants, Swift highlights the delayed nature of seeking and verifying facts. This quote underscores the challenging dynamics of the information age, where misinformation can be perpetuated quickly and widely, while the truth struggles to keep pace. Nowadays, almost everyone is on social media one way or the other. And we all have witnessed how fast lies and misinformation travel. Though there're fact checking agencies verifying the authenticity of innumerable dubious posts, by the time truth emerges, lies will have wreaked havoc because the human brain tends to believe in things that appeal to our lower and lowly instincts. Nothing fascinates the humans more than the lies, rumours and canards do. Lies are manifestations of sensationalism. Once a lie is out in a public domain, no amount of truth can mitigate its negative intensity and potential energy. The key person, who happens to be a Bengali-Hindu, of one Calcutta-based fact checking agency, recently stated on condition of anonymity that most of the viral posts on social media in which Muslims are shown as spitting on food or even urinating, are doctored. But the majority of Indians are still convinced that the Muslims deliberately desecrate food items by spitting on them. It has become quite easy to condemn a particular group of people by disseminating lies about them. Alas, facts and truths surface too late reminding us of Mirza Asadullah Khan Ghalib's famous couplet, 'Hum Ne Maana Ke Taghaful Na Karoge Lekin / Khaak Ho Jayenge Hum Tum Ko Khabar Hone Tak' (Granted, you'll not jilt / But by the time you'll be aware, life will have ceased to exist). ---- 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/lies-conflagration/d/133354 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

Reason in Islam: The Foundations of Faith and Community

By Adis Duderija, New Age Islam 3 October 2024 "Reason is the very foundation of faith. Reason is not only deductive but also inductive. It deduces the causes of human behaviour from the textual sources as it induces them from human actions. Reason is also the glue that binds individuals into a whole. If reason is not the common standard between human beings in communicating and understanding, the will to power takes over. Might will be substituted for right. Islam opens all avenues toward the promotion of reason and blocks all paths toward anti-reason." Hassan Hanafi In the intricate tapestry of Islamic thought, the role of reason cannot be understated. Hassan Hanafi, a prominent Egyptian philosopher, eloquently articulates this sentiment: “Reason is the very foundation of faith.” His assertion invites a profound exploration of how reason shapes not only individual belief systems but also the collective identity of Muslim communities. In a world fraught with ideological divides and power struggles, Hanafi’s perspective serves as a crucial reminder of the importance of reason as a unifying force in humanity in general. Reason as a Foundation of Faith Hanafi emphasises that reason is not merely a tool for logical deduction, but also a source of inductive understanding. This duality of reason allows individuals to derive ethical principles and behavioural norms from both textual sources, such as the Qur’an and Hadith, and from the lived experiences of humanity. In this light, reason becomes an active participant in the interpretation of faith, enabling believers to engage with their religious texts in a dynamic and meaningful way. The Qur’anic verses that call upon human beings to reflect and ponder—such as “Do they not reflect upon the Qur’an, or are there locks upon their hearts?” (Qur’an 47:24)—underscore the imperative of reason in faith. This engagement is not a mere intellectual exercise; it is a spiritual journey that deepens one’s connection to God and to the moral fabric of society. By invoking reason, individuals can reconcile their faith with the complexities of modern life, fostering a more profound and authentic belief. Reason as a Social Glue realm, reason serves as a critical binding agent within communities. Hanafi posits that “reason is also the glue that binds individuals into a whole.” This assertion is particularly significant in today’s globalized world, where cultural and ideological differences often lead to conflict and division. A shared commitment to reason allows for constructive dialogue, mutual understanding, and collaboration among diverse groups. In Islamic history, the emphasis on reason has led to significant advancements in various fields, from philosophy to science. The Islamic Golden Age witnessed scholars like Al-Farabi and Ibn Rushd (Averroes) who used reason to harmonize faith with philosophy, ultimately enriching both domains. This legacy of intellectual inquiry should inspire contemporary Muslims to embrace reason as a means of fostering unity and addressing societal challenges. The Threat of Anti-Reason Hanafi warnsthat in the absence of a common standard of reason, “the will to power takes over.” This observation resonates deeply in an era where dogma and authoritarianism often overshadow rational discourse. When might is prioritized over right, ethical considerations can be easily dismissed, leading to oppression and injustice. The rise of extremist ideologies, which manipulate religious sentiments to justify violence, starkly illustrates the consequences of abandoning reason. Islam, at its core, advocates for justice, compassion, and the dignity of all individuals. However, when reason is side-lined, these foundational principles can be distorted. Hanafi’s assertion reminds us that the promotion of reason is not merely an academic endeavour; it is a moral imperativethat safeguards the values of Islam against the encroachment of tyranny and injustice. The Role of Education To cultivate a culture of reason in Islam, education plays a pivotal role. Hanafi’s call to promote reason must be reflected in educational systems that encourage critical thinking and open dialogue. Islamic educational institutions should prioritise teaching students how to engage with texts critically, fostering an environment where questioning and debate are not only accepted but encouraged. Moreover, the integrationof contemporary knowledge with traditional Islamicteachings can provide students with the tools necessary to navigate the complexities of modern life. By equipping future generations with the ability to reason and reflect, we can nurture a community that values justice, equity, and intellectual curiosity. The Global Muslim Community The concept of Ummah, or community, is central to Islamic identity. Hanafi’s perspective on reason highlights the importance of fostering a global Muslim community grounded in rational discourse. In a world where sectarianismand nationalism often fracture unity, the shared commitment to reason can serve as a powerful antidote. Initiatives that promote interfaith dialogue and cooperation, based on mutual respect and understanding, can bridge the gapsbetween diverse Muslim communities. By emphasising commonalities rooted in reason, Muslims can work together to address shared challenges, ultimately strengthening the bonds of Ummah. Hassan Hanafi’s reflections on reason in Islam offer a profound lens through which to view the interplay between faith, community, and ethics. By recognizing reason as the foundation of faith, the glue that binds individuals, and a safeguard against oppression, we can foster a more inclusive and just society. As Muslims navigate the complexities of the modern world, embracing reason as a guiding principle will not only enhance individual understanding but also promote unity and resilience within the global Muslim community. In a time when the future of humanity is increasingly uncertain, the call to reason is more vital than ever. It is through reason that we can uphold the values of justice, compassion, and dignity—principles that lie at the heart of Islam. By championing reason, we can ensure that the will to power does not overshadow the quest for truth and moral righteousness, forging a path toward a more equitable world for all. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/debating-islam/reason-foundations-faith-community/d/133350 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Zakir Naik's Visit to Pakistan Revives Calls for Action from Indian Religious Leaders

By Syed Amjad Hussain, New Age Islam October 3, 2024 The Arrival Of Zakir Naik In Pakistan Has Reignited Discussions About His Controversial Influence And Alleged Extremist Ties. His Welcome In Pakistan Raises Significant Questions About His Ideology And Activities. Main Points: 1. Zakir Naik's recent visit to Pakistan has reignited controversy over his influence and alleged extremist ties, prompting renewed calls for action from Indian clerics. 2. Naik, founder of the Islamic Research Foundation and Peace TV, faces serious legal challenges in India related to money laundering and incitement to violence. 3. Indian clerics have condemned Naik's teachings, linking them to rising extremism, while others advocate for legal action based on evidence rather than public criticism. 4. Criticism of Naik spans the Muslim community, with many scholars asserting that his Salafist views contradict more inclusive Islamic teachings. 5. Ongoing international scrutiny complicates Naik's legal situation, as allegations suggest his rhetoric may contribute to radicalization, emphasizing the need for thoughtful discourse on extremism. ---- Fariq Zakir Naik (right) and Sardar Ayaz Sadiq, Speaker of the National Assembly of Pakistan (left) ------ Introduction Zakir Naik, a well-known figure in the Islamic community, has been embroiled in controversy for many years. As the founder and head of the Islamic Research Foundation (IRF) and the satellite channel Peace TV, Naik has drawn both admiration and criticism for his teachings, which some view as radical. His association with the Salafi movement and his provocative statements have led to accusations of promoting communal discord and terrorism. On October 1, 2024, Naik was greeted with a red carpet reception in Pakistan, hosted by senior government officials, highlighting the complexities of his public image and the ramifications of his teachings. This article delves into Naik's background, the legal challenges he faces, the responses from clerics, and the broader implications of his teachings on society. Background Born on October 18, 1965, in Bombay, India, Zakir Naik initially pursued a medical career, earning his MBBS from the University of Mumbai. However, he shifted his focus to religious discourse in the early 1990s. In 1991, he established the Islamic International School in Mumbai and later founded the Islamic Research Foundation (IRF) to disseminate Islamic teachings and provide educational resources. His wife, Farhat Naik, plays a pivotal role in the IRF, leading its women’s division. Naik’s public speaking career gained momentum after meeting the renowned Islamic preacher Ahmed Deedat in 1987. This encounter inspired him to deliver lectures contrasting Islamic beliefs with those of other religions. His prominence grew further with the launch of Peace TV in 2006, which has become one of the largest religious satellite networks globally. Despite his large following, Naik's speeches have faced scrutiny for allegedly promoting radical ideas. His broadcasts, which often criticize other faiths and advocate strict interpretations of Islam, have led to bans on Peace TV in several countries, including India, Canada, and the UK, due to hate speech concerns. In March 2021, he launched Al Hidaayah, a platform offering Islamic educational content and featuring videos from various Islamic speakers, aiming to position itself as a "halal" alternative to Netflix. Recent Developments The political dynamics shifted dramatically on October 1, 2024, when Naik arrived in Pakistan at the government's invitation. His reception by prominent officials marks a stark contrast to the legal challenges he faces in India, where the National Investigation Agency (NIA) has pursued allegations of money laundering and incitement to communal violence. Recently, Malaysian Prime Minister Anwar Ibrahim stated that Malaysia would not tolerate terrorism and was open to reviewing evidence related to Naik, underscoring the seriousness of the allegations against him. Clerical Response in India In light of Naik's international presence, Indian clerics have intensified their calls for action since 2016. At an Eid event in Bareilly, several clerics condemned Naik's speeches, linking them to rising extremism. Maulana Shahabuddin Razvi Barelvi stated, "It has been reported that terrorists who attacked the Dhaka café were inspired by Naik. His speeches support terror and radicalize people. Naik should be arrested, and Peace TV should be banned." Echoing this sentiment, the Grand Mufti of India, Mufti Asjad Raza Khan Qadri, remarked that Naik’s actions are contrary to both Islam and Indian culture. He referred to a previous ban on Naik’s broadcasts in Uttar Pradesh in 2008, reflecting ongoing concerns about his influence on Muslim youth. Criticism Criticism of Naik is not confined to clerics; many scholars and community leaders have expressed discontent with his teachings, arguing they contradict the core principles of Islam. Critics assert that Naik's ultra-conservative Salafist views clash with the more inclusive and peaceful teachings of Sufi and Barelvi traditions prevalent in India. The Darul Uloom Deoband, a prominent seminary, has issued multiple fatwas against Naik since 2007, branding him a "self-styled preacher" whose teachings mislead Muslims. This institutional condemnation underscores a significant divide within the Muslim community regarding Islamic interpretations and the authority of religious leaders. Shia scholar Maulana Syed M. Asghar has also criticized Naik, asserting that his sermons lack social reform and foster division. He emphasized that Islam promotes peace, and any teachings that incite violence or hatred are contrary to its essence. Maulana Khalid Rasheed Firangi Mahali advocated for a measured response, suggesting that legal action should be taken if Naik has committed crimes, but emphasizing that public criticism should remain ethical and respect due process. His perspective highlights the complexity within the Muslim community regarding Naik’s influence and the appropriate response. International Scrutiny and Legal Challenges Naik's influence reaches beyond India, drawing criticism from several nations. The UK, Canada, and others have scrutinized his sermons for potentially inciting violence. This international attention complicates his legal situation, especially amid ongoing investigations into his financial activities and alleged support for extremist ideologies. The NIA's pursuit of Naik is based on serious allegations that his speeches have motivated individuals to join terrorist groups. An IRF member was arrested for allegedly encouraging a young man from Kerala to join Daesh, further connecting Naik’s rhetoric to radicalization in India. Misquoting Quran In a Viral Video, Hafiz Ehsan Iqbal Qadri, alumnus of Madrasa Faiz-e-Raza, Sri Lanka confronted Zakir Naik directly, asking him to specify the 25 verses he claims reject the concept of Waseela. Naik responded by requesting Qadri's email address to send the information. However, Qadri reminded him that he had previously provided his email four years ago during a flight from Jeddah to Mumbai, when Naik made the same promise but failed to follow through. Qadri says there are some Verses which allows Waseela, but if there is any Verse rejects Waseela, then please let me know. This exchange relates to a controversial statement Naik made on Peace TV, where he asserted that seeking Waseela is haram (forbidden) according to the Quran, citing 25 verses to support his claim. This incident underscores concerns about Naik's ability to accurately quote the Quran and raises questions about the reliability of his assertions, suggesting that he may misinterpret or misrepresent Islamic texts, thereby potentially misleading his audience on critical theological issues. Conclusion As Malaysian Prime Minister Anwar Ibrahim navigates the delicate diplomatic relationship between Malaysia and India, the renewed calls for action against Zakir Naik from Indian clerics highlight the urgent need for a serious discussion on radicalization within the Muslim community. The varied responses to Naik—from support in some quarters to outright condemnation in others—reflect a broader struggle within Islam regarding interpretation and the influence of religious discourse on societal values. Naik’s activities in Pakistan and the ongoing investigations into his conduct underscore the necessity of addressing radicalization thoughtfully and informedly. As the discourse continues, both governments and communities must prioritize strategies that counter extremist ideologies while respecting freedom of belief. ------- Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. He is currently working on a book based on Sufism in Bihar. URL: https://www.newageislam.com/islam-politics/zakir-naik-pakistan-indian-religious-leaders/d/133349 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

Islam Promotes Political Freedom and Human Rights but Muslims Face Different Realities

By Kaniz Fatma, New Age Islam 3 October 2024 Understanding the Relationship between Freedom and Islam Main Points: 1. Western philosophers have historically viewed religion as a barrier to personal freedom. 2. Islamic scholar Rashid Ghannouchi argues that true freedom is essential for Sharia, the divine guidance for Muslims. 3. Islamic scholars like Imam Farahi and Allama Taha Jabir Alwani emphasize the importance of freedom in any system of governance. 4. The rise of Islam marked a significant turning point, introducing new ideas about individual rights and responsibilities. 5. The French Revolution was a significant moment in the discussion of freedom, aiming to dismantle tyranny and advocate for individual rights. 6. The Khilafat-e-Rashida (Rightly Guided Caliphs) serves as a historical example of how political freedom can manifest in an Islamic context. 7. Many Muslims seek refuge in Western nations, motivated by a desire for freedom and respect for human rights. 8. The stark contrast between Islam's freedom-promoting principles and the realities faced by Muslims underscores the need for reform in Islamic countries to align with modern society's demands. ------ Representative Photo from Files ------ Introduction Freedom is a fundamental aspect of human existence, influencing both individual lives and the structure of societies. In Islam, freedom is not just a social or political idea; it is seen as a divine mandate that underscores human dignity and purpose. This essay explores the deep relationship between freedom and Islam, examining how these two elements can coexist, the historical context of freedom in Islamic thought, and the moral, political, and practical implications of this relationship. By understanding these aspects, we can see how Islam frames freedom as essential for human dignity. Religion and Freedom: A Historical Perspective Many Western philosophers have historically viewed religion as a barrier to personal freedom. This perspective stems from long struggles against religious institutions, especially during the Enlightenment, when societies sought to liberate themselves from religious constraints. In Europe, religious authorities held significant power, often controlling moral and ethical standards, which made individuals feel oppressed and powerless. Consequently, the belief emerged that genuine freedom could only be achieved by distancing oneself from religious doctrine. However, this view oversimplifies the complex relationship between Islam and freedom. Renowned Islamic scholar Rashid Ghannouchi challenges the idea that religion opposes freedom. He argues that true freedom is essential for Sharia, the divine guidance for Muslims. Ghannouchi believes that without freedom, the foundations of divine commands and ethical behaviour become meaningless. Support for this perspective can be found among other Islamic scholars, such as Imam Farahi and Allama Taha Jabir Alwani. They emphasize that freedom is crucial for any system of governance. Individuals must have the autonomy to make choices and face the consequences of their actions. The Quran itself highlights freedom as a divine gift, reinforcing the idea that Islam aims to uplift humanity and provide a framework for ethical living. The Islamic Understanding of Freedom To appreciate the Islamic perspective on freedom, it is important to recognize its historical significance. The rise of Islam represented a significant turning point, introducing new ideas about individual rights and responsibilities. Unlike previous religious systems that enforced rigid societal roles, Islam promoted personal autonomy and accountability. In Islam, freedom is closely linked to human dignity. The Quran teaches that every person is created with inherent worth and the ability to choose their path in life. Islamic teachings encourage individuals to pursue their own destinies while adhering to ethical principles that foster justice and equality in society. The French Revolution is another important moment in the discussion of freedom. This event was not just a political upheaval; it was also a social movement aimed at dismantling tyranny and advocating for individual rights. The philosophical ideas behind the Revolution resonate with Islamic teachings, though interpretations of freedom in the Western context often differ from those in Islam. The Contrast with Slavery and Tyranny Central to the fight for freedom is the opposition to slavery and tyranny. Slavery, the most blatant denial of freedom, is a direct affront to human dignity. The historical realities of slavery highlight the moral obligation to combat oppression and advocate for justice. Tyranny, whether political, religious, or economic, poses a significant threat to societal well-being. Abd al-Rahman al-Kawakbi, a notable Islamic thinker, points out that political tyranny is one of the gravest challenges a nation can face. He categorizes various forms of tyranny, showing how the domination of one group over another leads to the systemic denial of freedom. In contrast to the Western emphasis on individualism, the Islamic view prioritizes the well-being of the community alongside personal autonomy. This balance reflects Islam's holistic approach to freedom, insisting that individual rights must coexist with collective responsibilities. The Philosophical Dimensions of Freedom Jean-Jacques Rousseau, a key figure in Enlightenment philosophy, identified four types of freedom: natural, civil, political, and moral. Natural freedom refers to unrestrained existence outside societal constraints, while civil freedom emphasizes individual autonomy within a community. Political freedom highlights the importance of collective decision-making, and moral freedom focuses on ethical self-governance. Rousseau's classification provides valuable insights into the multifaceted nature of freedom. In the Islamic context, these categories resonate with teachings that advocate for ethical conduct and communal responsibility. Islam encourages individuals to exercise their freedoms while considering their impact on others, reinforcing the idea that true freedom is achieved not only through individual rights but also through moral considerations. Political Freedom and the Islamic Framework Political freedom, as described by Rousseau and later by John Rawls, emphasizes the necessity for universal participation in governance. They argue that everyone should have an equal opportunity to engage in the governmental process, shaping the laws and policies that affect their lives. This principle aligns closely with the Islamic concept of Shura, or mutual consultation, which embodies democratic ideals within an Islamic framework. The Khilafat-e-Rashida (Rightly Guided Caliphs) serves as a historical example of how political freedom can manifest in an Islamic context. This period showcased a governance system based on collective input and accountability, where leaders were chosen based on merit and the will of the people. Shura is not just a theoretical concept; it represents a practical application of democratic principles that underscores the importance of community involvement in governance. Moral Freedom in Islamic Teachings Moral freedom is another vital aspect of the Islamic understanding of freedom. It asserts that individuals must consider societal ethics and legal standards when exercising their freedoms. The Quran explicitly instructs believers to respect the beliefs and practices of others, advocating for a culture of tolerance and mutual respect. This principle reinforces the idea that freedom cannot exist in isolation; it requires an ethical framework to ensure that individual liberties do not infringe upon the rights of others. Islamic teachings encourage self-reflection and moral reasoning. This introspection is crucial for making ethical decisions that contribute to a just society. Thus, moral freedom involves not only personal autonomy but also a commitment to ethical living that promotes harmony within the community. Prerequisites for Achieving Freedom While freedom is a fundamental requirement of human dignity and an essential aspect of Islam, certain prerequisites must be met to fully realize this freedom. One critical condition is meeting basic human needs. No one can genuinely claim to be free if they lack access to essentials like food, shelter, and clean water. A society that neglects these basic needs undermines the very concept of freedom. Education plays a crucial role in achieving freedom. An educated population is better equipped to understand their rights and responsibilities, engage in meaningful dialogue, and actively participate in societal affairs. Education empowers individuals to navigate life's complexities and make informed choices, thereby enhancing their freedom. Lastly, a just and equitable society is essential for ensuring that freedom is not just a theoretical concept. For Rousseau, justice within society is a prerequisite for true freedom. Without justice, individual liberties can easily slip into tyranny and oppression, contradicting the principles of freedom that society strives to uphold. The Modern Quest for Freedom Today, many Muslims seek refuge in Western nations, motivated by a desire for freedom and respect for human rights. This migration is often misunderstood as a rejection of faith; however, it reflects a quest to escape oppressive conditions in search of dignity and justice. Rachid Ghannouchi emphasizes that the yearning for freedom among Muslims does not equate to abandoning Islam but is a pursuit of the values inherent in their faith. The stark contrast between the freedom-promoting precepts of Islam and the realities faced by a large number of Muslims underscores the pressing need for reform in Islamic countries. Islam's long history of freedom must be balanced with the demands of modern society. By tackling structural problems that stand in the way of freedom, this reconciliation brings Islamic values into line with the global pursuit of human dignity. Conclusion Freedom is a core tenet of Islam, intricately woven into the fabric of human dignity. While historical narratives often portray religion as an obstacle to freedom, a closer examination reveals a more nuanced relationship. Islam presents a vision of freedom that encompasses individual rights, communal responsibilities, and moral considerations. The teachings of the Quran and the principles of Shura provide a solid framework for understanding and practicing freedom. As the modern world grapples with profound questions of justice, dignity, and human rights, the Islamic perspective offers valuable insights for achieving a more harmonious existence. However, it is important to acknowledge that some individuals who identify as Muslims paradoxically engage in coercive practices that contradict the essence of Islam. Forcing belief upon others starkly opposes the fundamental Islamic principle of freedom of faith. Recognizing the compatibility between freedom and Islamic principles is crucial for bridging the gap between faith and modernity. Such recognition fosters a deeper understanding of human rights that honors both individual autonomy and collective ethics. Ultimately, freedom is not merely a political aspiration; it is a profound spiritual and moral imperative that lies at the heart of the human experience, urging us to strive for a world where dignity, justice, and respect for all flourish, creating a society where everyone can thrive in harmony. ------ Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islam-human-rights/political-freedom-human-rights-muslims-realities/d/133348 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

Qutubuddin Bakhtiyar Kaki: The Sufi Mystic Who Shaped Delhi’s Spiritual Legacy

By Rehan Ahmed Khan, New Age Islam 3 October 2024 Qutbuddin Bakhtiyar Kaki, a 13th-Century Sufi Mystic, Shaped Delhi's Spiritual Legacy Through His Devotion, Miracles, And Teachings On Love, Service, And Asceticism, Leaving an Enduring Impact On Indian Sufism Main Points 1. Early Life: Born in 1173 in Kyrgyzstan, Qutbuddin Bakhtiyar Kaki showed early spiritual inclination. 2. Chishti Order: He was a disciple of Khwaja Moinuddin Chishti, spreading his teachings in Delhi. 3. Miracles: Known for miraculous events, particularly the story of bread (kak). 4. Mysticism: Emphasized direct connection with God through love, self-purification, and detachment from worldly attachments. 5. Service: Advocated for inclusivity, promoting the Sufi practice of langar (community kitchen). 6. Legacy: His disciples, like Baba Farid and Nizamuddin Auliya, continued his spiritual legacy across India. ------- Picture Credits: Wikimedia Commons Images ------ The historical and spiritual fabric of Delhi is intricately woven with the lives and legacies of its Sufi saints, whose presence and teachings have profoundly shaped the city’s cultural and social identity. Among these mystics, Hazrat Qutbuddin Bakhtiyar Kaki stands as a towering figure whose profound spirituality, miracles, and ascetic life continue to inspire reverence. His influence, stretching beyond time and space, remains a beacon for millions of devotees, particularly those drawn to the Chishti Sufi tradition. The life of this 13th-century mystic is not just a relic of the past but a living testament to the timeless spiritual values of love, devotion, and service. Early Life and Spiritual Inclination Born in 1173 CE in Osh, located in the far reaches of present-day Kyrgyzstan, Qutbuddin Bakhtiyar Kaki exhibited early signs of his mystical calling. Even as a child, he was drawn to the deeper realms of spiritual reflection, prayer, and meditation—qualities that set him apart from his peers. His given name, "Bakhtiyar," which signifies "fortunate," proved prophetic, as his destiny would intertwine with the divine. The title "Kaki" was later appended after a miraculous event during his residence in Delhi, forever linking his name with an extraordinary spiritual legacy. His initiation into the mystical world came through his affiliation with the Chishti Order, one of the most influential Sufi orders in the Indian subcontinent. Under the guidance of his spiritual mentor, Khwaja Moinuddin Chishti—the famed saint of Ajmer—Bakhtiyar Kaki absorbed the core principles of the Chishti path, which emphasized divine love, inclusivity, and service to humanity. Khwaja Moinuddin recognized the deep spiritual aptitude within Bakhtiyar and entrusted him with the mission to carry the Chishti message forward. Arrival in Delhi and Spiritual Ascendancy The Delhi of the 13th century was an emerging political center under the rule of Sultan Iltutmish of the Slave Dynasty, a city that would soon become the heart of the Indian Sultanate. It was to this bustling city that Qutbuddin Bakhtiyar Kaki was dispatched by his master, with the mandate to spread the message of divine love and spiritual enlightenment. His arrival in Delhi marked a significant turning point not only for the city but for the Indian spiritual landscape at large. His presence in Delhi was transformative. Known for his humility, asceticism, and devotion, Bakhtiyar Kaki attracted a growing following of disciples and admirers from all walks of life—nobles, scholars, and commoners alike. His teachings, rooted in the principles of love for the Divine and selfless service to others, resonated with a population hungry for spiritual guidance amidst the turbulence of political and social change. Mysticism and Miracles One of the most compelling facets of Qutbuddin Bakhtiyar Kaki’s legacy is his reputation as a worker of miracles, a saint whose closeness to the Divine manifested in extraordinary ways. The title "Kaki" is said to have emerged from one such miraculous incident, wherein despite his impoverished state, bread (kak in Persian) would mysteriously materialize to sustain him and his followers. This miracle only heightened his stature among his devotees, cementing his status as a figure of immense spiritual potency. But beyond the miraculous, Bakhtiyar Kaki's spiritual essence lay in his profound mysticism. He emphasized the importance of forging a direct, personal relationship with God—a connection achieved through love, self-purification, and the constant remembrance of the Divine (zikr). For Bakhtiyar Kaki, the physical world was but an ephemeral reality, and true existence lay in the eternal realm of God. His teachings urged followers to renounce worldly attachments, transcending material desires in favor of an inward journey towards divine union. Asceticism, Silence, and Service Central to Qutbuddin Bakhtiyar Kaki's spiritual practice was his ascetic lifestyle. Despite his growing fame and the attention of political rulers like Sultan Iltutmish, Bakhtiyar Kaki steadfastly refused to involve himself in matters of state or wealth. His detachment from political power was absolute, a testament to his commitment to spiritual purity. He retreated from the world, dedicating himself to long periods of meditation, contemplation, and silence—what the Sufis call Khilwat, or seclusion. This practice of silence was not merely physical but also a means of quieting the soul to better hear the voice of the Divine. Yet, for all his asceticism, Bakhtiyar Kaki did not shun the world entirely. He was a passionate advocate of khidmat—service to humanity. Through acts of charity and the establishment of the Sufi tradition of Langar (community kitchen), where food was distributed freely to all regardless of caste, creed, or religion, Bakhtiyar Kaki exemplified the Sufi ideal of compassionate service. His life was a living embodiment of the Chishti maxim: "Love all, serve all." The Legacy of His Disciples Perhaps one of the greatest contributions of Qutbuddin Bakhtiyar Kaki was the nurturing of a new generation of Sufi saints who would carry forward the Chishti message long after his death. Chief among these disciples was Hazrat Fariduddin Ganjshakar, also known as Baba Farid, whose influence would extend across Punjab and beyond. The chain of spiritual succession did not end there; Bakhtiyar Kaki’s teachings would later inspire figures like Hazrat Nizamuddin Auliya, one of the most celebrated saints of Delhi, whose own dargah remains a major centre of spiritual activity. Through his disciples, Bakhtiyar Kaki’s legacy spread far beyond the boundaries of Delhi, shaping the spiritual landscape of the Indian subcontinent and influencing generations of Sufi mystics, poets, and seekers. Death and the Eternal Legacy In 1235 CE, Qutbuddin Bakhtiyar Kaki’s life on this earth came to an end, but his spiritual presence only grew stronger after his passing. His death, reportedly brought on by an ecstatic state during a Sufi gathering, was seen by many as the ultimate testament to his devotion to God—a passing from this world into the eternal embrace of the Divine. His Dargah (tomb) in Mehrauli, Delhi, quickly became a place of pilgrimage for devotees seeking blessings and spiritual solace. The annual Urs (death anniversary) of Bakhtiyar Kaki is still observed with great devotion, drawing thousands of pilgrims who come to pay homage to the saint and partake in the spiritual atmosphere that pervades the Dargah. His tomb stands not only as a monument to his life but as a symbol of Delhi’s deep and enduring connection to the Sufi tradition. Qutb Minar and Bakhtiyar Kaki Interestingly, the Qutb Minar—Delhi’s most iconic historical monument—is often associated with Qutbuddin Bakhtiyar Kaki, despite its being named after Qutb-ud-din Aibak, the first Sultan of Delhi. The close proximity of Bakhtiyar Kaki’s Dargah to the Qutb Minar has led many to believe that the monument, too, serves as a tribute to the saint’s spiritual significance in the region. This connection only deepens the mystique surrounding Bakhtiyar Kaki’s legacy, reinforcing his status as a cornerstone of Delhi’s spiritual history. Conclusion: A Lasting Influence on Delhi’s Spiritual Life In a world that increasingly struggles with division, conflict, and materialism, the life and teachings of Qutbuddin Bakhtiyar Kaki offer a timeless message of unity, compassion, and devotion. His legacy, embodied in the Sufi ideals of love and service, continues to inspire seekers across religious and cultural boundaries. Delhi, a city shaped by its Sufi heritage, owes much of its spiritual soul to this mystic saint, whose teachings have not only stood the test of time but continue to grow in relevance. Bakhtiyar Kaki’s life reminds us that true spirituality lies not in material wealth or political power, but in the pursuit of a higher, divine truth—a truth that unites all humanity in the search for peace, love, and enlightenment. ---- Rehan Ahmed Khan is an Independent Research scholar specialising Muslim Personalities and Communal Harmony. URL: https://www.newageislam.com/islamic-personalities/qutubuddin-bakhtiyar-kaki-sufi-mystic-spiritual/d/133347 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

Jaggi Vasudev in The Dock

By Sumit Paul, New Age Islam 3 October 2024 The Madras High Court has raised questions about why spiritual leader Sadhguru Jaggi Vasudev, who arranged the marriage of his own daughter, is encouraging young women to shave their heads and renounce worldly life to live as hermits. The court's inquiry follows a petition by a retired professor, S Kamaraj, who claimed that his two highly educated daughters were "brainwashed" into staying permanently at the Isha Yoga Centre. Sadhguru Jaggi Vasudev ----- The petition sought the personal appearance of the two women, aged 42 and 39, in the court. On Monday, both women confirmed that they were staying at the Isha Foundation of their own free will and had not been detained. Similar statements had been made earlier during the decade-old legal case, in which the parents argued that their lives had become "hell" since their daughters "abandoned" them. Much more than this Jaggi Vasudev and a plethora of Babas and gurus, fools who prostrate before these mountebanks are to be blamed. Have you noticed a very interesting trend in India? Here, one can choose a baba as per his / her social standing and status. Uneducated and rustic people opt for equally uncouth Babas like Nirmal baba, Asaram and Ram Rahim, slightly better and upper class followers will genuflect before Brahma Kumaris and uber-refined, sophisticated, English-speaking creme de la creme will go to listen to elite and 'enlightened' spiritual gurus like Ravi Shankar and this Jaggi whose rank nonsense sounds wisdom to the affluent disciples and devotees. Like Osho Rajnish, these gurus are fond of sybaritic lifestyle but they urge their followers to renounce this world for the purification of soul! They preach water but drink wine. Their credulous followers, like a herd of sheep, dare not question. Jaggi does some ' inner engineering ' and hoodwink the gullible people. He runs a dubious foundation which's embroiled in many legal cases. Yet, he's a living god to a very large number of imbeciles that include corporate mandarins, celebrities, glitterati and media barons. It's time to banish all these gurus and Babas to St. Helena or Robben Island, nay, to Amazon rain forests or Sahara Desert because they don't deserve to stay at the isolated but hallowed places like St. Helena and Robben Island that were once graced by the greats like the French emperor Napoleon Bonaparte and Dr Nelson Mandela respectively. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/current-affairs/sadhguru-jaggi-vasudev-dock-baba/d/133346 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

Maulana Tariq Masood's Moment Of 'Correctness'!

By Sumit Paul, New Age Islam 2 October 2024 There're two very meaningful idioms, 'No Se Puede Estar Siempre Mal ' in Spanish and ' Hich Kas Nemitoonad Hamishe Eshtebah Baashad ' in Persian. Everyone has moments of correctness or insight, and it's impossible to be incorrect all the time. Though predominantly a moron who's known for his sexist comments and idiotic statements, Pakistan's controversial preacher Tariq Masood has recently conceded that there are grammatical and orthographic errors in the Quran because Muhammad was an Ummi (unlettered) whose 'revelations' were jotted down by his companions. According to Masood, “ Muhammad did not write even a single word in it." Masood elaborated by saying that Muhammad, being illiterate, relied on others to write the Quran, leading to grammatical mistakes that remain in the text today. He read verses from the Quran, pointing out what he described as errors. Obviously, he's being accused of blasphemy! Ironically, this man advocated death for blasphemy sometime ago! Poor Tariq! He's hoist with his own petard. The grammatical errors and discrepancies in the Quran have always baffled the scholars of Arabic as well as the honest exegetes of Al-Furqan. Yet, obdurate Muslims still believe that the Quran is error-free. Sorry, it's not. Unless one's a diehard and deluded crusader of the Quran's correctness and infallibility, errors in it will invariably embarrass many sane and educated Muslims. Masood should be felicitated for his bold views on the errors in the Quran. Instead, he's being hounded by the fanatics in Pakistan. Let's see what transpires in the days to come. Will the majority of Muslims in the sub-continent concede that the 'holy' screed is indeed riddled with errors? I see it as Islam's epiphanous moment in the sub-continent. ---- 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/islam-politics/maulana-tariq-masood-correctness/d/133340 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

Mahatma Gandhi: “Palestine Belongs To The Arabs In The Same Sense That England Belongs To The English Or France To The French”

By Saquib Salim for New Age Islam 02-10-2024 Mohandas Karamchand Gandhi, better known as Mahatma (a Hindi word for sage) Gandhi, is the most influential person to have lived during the 20th century. Other illustrious figures who changed the course of history in the century were Lenin, Hitler, Mao, Ayatollah, Ho Chi Minh, etc. but none continued to be universally admired as Gandhi did. Gandhi has emerged as a world leader and, unlike many other well-known Indian leaders; his appeal was not limited to India. Even though he was a colony citizen, the so-called superpowers of the time noticed him and tried to influence him. Mussolini is a case in point here. He invited Gandhi to visit Italy in the hope that a few words of appreciation by him would bolster his case. One of the most important political events involving Gandhi which continues to echo to date in global politics was the demand for a Jewish State by the Zionists at the geographical location of the British mandate of Palestine. Right after the Balfour Declaration of 1917, the British government committed itself, under the pressure of rich Jews, to the creation of a Jewish state in Palestine. The only debate that divided the British was whether the whole of Palestine would become the Jewish State or a region within Palestine would be given to the Jews. It is a less appreciated fact that Gandhi rose on the stage of Indian politics to speak for Palestine. Another rather well-known fact is about the Khilafat Movement and Gandhi’s support for it. This movement was aimed at saving Jerusalem from the political control of non-Muslims. On 16 March 1921, at the height of the Khilafat Movement, Gandhi told The Daily Herald, “No influence, direct or indirect, over the Holy Places of Islam will ever be tolerated by Indian Muslims. It follows, therefore, that even Palestine must be under Muslim control. So far as I am aware, there never has been difficulty put in the way of the Jews and Christians visiting Palestine and performing all their religious rights. No canon, however, of ethics or war can justify the gift by the Allies of Palestine to Jews.” Mahatma Gandhi, SoniaSchlesin, his secretary and Jewish friend Hermann Kallenbach ----- Two days later at Nagpur, Gandhi said, “Many friends ask me whether we shall win Palestine also. I say, certainly we shall win even Palestine if you are prepared to turn yourselves into fakirs and if you remain peaceful.” Gandhi wrote in The Young India on 23 March 1921, “By no canon of ethics or war, therefore, can Palestine be given to the Jews as a result of the War. Either Zionists must revise their ideal about Palestine, or, if Judaism permits the arbitrament of war, engage in a ‘holy war’ with the Muslims of the world with the Christians throwing in their influence on their side. But one may hope that the trend of world opinion will make ‘holy wars’ impossible and religious questions or differences will tend more and more towards a peaceful adjustment based upon the strictest moral considerations. But, whether such a happy time ever comes or not, it is clear as daylight that the Khilafat terms to be just must mean the restitution of Jazirut-ul-Arab to complete Muslim control under the spiritual sovereignty of the Caliph.” I can go on quoting Gandhi more but the point here is not to quote him but to establish the fact that one of his finest, and highest, moments in Indian politics was the struggle to win Palestine for Arab Muslims. The movement is known as Khilafat Movement and is considered one of the finest displays of Hindu-Muslim unity. It was the time when Shankaracharya was arrested for promoting Islamic fatwa, Hindu leaders were invited to mosques, Muslim leaders spoke at Hindu community gatherings, etc. A couple of years later the Khilafat Movement collapsed with the abolition of the Ottoman Caliph by the Allies in the aftermath of the First World War. Gandhi was not found to be expressing his opinion on the Palestinian question publicly because, for the Indian public, the subject did not matter much. In October 1931, during the Round Table Conference in London, Gandhi gave an interview to The Jewish Chronicle where he reportedly said, “Zionism meaning reoccupation of Palestine has no attraction for me. I can understand the longing of a Jew to return to Palestine, and he can do so if he can without the help of bayonets, whether his own or those of Britain. In that event, he would go to Palestine peacefully and in perfect friendliness with the Arabs. The real Zionism of which I have given you my meaning is the thing to strive for, long for, and die for. Zion lies in one’s heart. It is the abode of God. The real Jerusalem is the spiritual Jerusalem.” Gandhi clearly showed that his view of the Palestinian problem had not changed much since 1921. He believed, and preached, that the political rights over Palestinian territory should belong to Arabs while Jews from Europe should be completely free to visit, or even settle, in harmony with the locals. In the 1930s, the Zionist Movement to demand a Jewish State in Palestine was at its peak. Gandhi was one of the tallest, if not the tallest, political leaders of the time. The world took notice of his views. To create a favourable world opinion it was important, if not necessary, for the Zionists to get Gandhi’s approval for the scheme of Israel. In 1936, the Political Department of the Jewish Agency, an organization recognized by the British Government as a representative body of the Jews that was fighting for the creation of Israel, sent Dr. Immanuel Olsvanger, a Jewish Sanskrit Scholar, to influence Gandhi’s opinion on Israel. Olsvanger directly reported to senior leaders Moshe Sharett (He later became Prime Minister of Israel) and Chaim Weizmann (the First President of Israel). The fact that Olsvanger knew Sanskrit and had also lived in South Africa, where Gandhi had also lived, made him a choice to influence the Indian leader. Though he could not succeed much, he told Sharett about Hermann Kallenbach, a close friend of Gandhi in South Africa and a leader of South African Zionists. Sharett wrote to Kallenbach, “You are in a unique position to help Zionism in a field where the resources of the Jewish people are so meager as to be practically inexistent.” Kallenbach was asked to accompany Olsvanger but did not join him during the latter’s visit to India in October 1936. In April 1937, Sharett, Weizmann, and Olsvanger met Kallenbach in London to make him understand the urgency. The talks of Olsvanger with Gandhi had failed and the Indian National Congress did not change its pro-Arab stand. As a result, in May 1937 Kallenbach came to India, met Gandhi, and lived with him for a few weeks. Kallenbach writes, “Bapu approached, and embraced me -i- put to me the question "After how many years?". "23", I answered. "We all had despaired of your coming. Come into the light, so that I can have a good look at you." He drew me into a room, and with a lantern he lighted up my face and my head and touched my hair. "Your hair has turned grey, just like mine." Then he asked me many questions.” A statue of Friendship of Gandhi and Kallenbachas in the Lithuanian town of Rusne ------ Gandhi preached non-violence to Kallenbach as well. He did not want bloodshed in the name of Palestine or Israel. In an unpublished statement in 1937, Gandhi said, “In my opinion, the Jews should disclaim any intention of realising their aspiration(s), under the protection of arms and should rely wholly on the goodwill of Arabs. No exception can possibly be taken to the natural desire of the Jews to find a home in Palestine. But they must wait for its fulfilment, till Arab opinion is ripe for it. And the best way to enlist that opinion is to rely wholly upon the moral justice of the desire and therefore the moral sense of the Arabs and the Islamic world.” As a result of these talks, Kallenbach started having second thoughts about the goal of the Zionist Movement. On 1 July 1937, he wrote to Weizzman, “(And) otherwise accepting the position that we are able to prepare ourselves for self-defense in Palestine (, can) a comparatively speaking, a handful of Jews defend itself against the many millions of the Islamic world who believe that notwithstanding the promises of Britain & the League of Nations, we had & have no right to enter Palestine without the goodwill of the Arabs? Is it wise to force the position of further relying entirely on British protection & on our own self-defense?" Maulana Abul Kalam Azad and Jawaharlal Nehru also met Kallenbach on the insistence of Gandhi. They offered to mediate between Arabs and Jews. You can pause for a moment and think that a colonised India was this important in global affairs. Weizmann was informed by Kallenbach, "Both think that by direct conversation between Arabs and Jews only, will it be possible to reach an understanding and they believe the time ripe now for such conversations. They are willing to assist in bringing about these conversations when called upon to do so, so is Mahatma Gandhi. The Mohammedan population of India, being 70,000,000, is by far the most important one in the world. The intervention of some of their leaders with a view to reach conciliation, may have far-reaching results. What do you think about it?" In July 1937, Kallenbach returned from India but Gandhi remained in talks with different Jewish representatives. Gandhi could not agree on the political partition of Palestine on religious lines. It has been observed by multiple scholars that if Gandhi and Congress had agreed upon the partition of Palestine, and the establishment of a Jewish state, based on religion it would have made their position on Pakistan's demand of Mohammad Ali Jinnah ambiguous. The nationalist politicians believed that any partition based on religion was being forced by the colonial rulers. The yardstick for Palestine could not be different. Gandhi explained his stand in an article titled The Jews published in Harijan on 26 November 1938. Gandhi wrote, “Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and inhuman to impose the Jews on the Arabs. What is going on in Palestine today cannot be justified by any moral code of conduct. The mandates have no sanction but that of the last war. Surely it would be a crime against humanity to reduce the proud Arabs so that Palestine can be restored to the Jews partly or wholly as their national home.” The article was pro-Arab where Gandhi declared, “I am not defending the Arab excesses. I wish they had chosen the way of non-violence in resisting what they rightly regarded as an unwarrantable encroachment upon their country. But according to the accepted canons of right and wrong, nothing can be said against the Arab resistance in the face of overwhelming odds.” Once the World War was over and Israel was looking like a reality, Gandhi wrote on 14 July 1946, “In my opinion, they (Jews) have erred grievously in seeking to impose themselves on Palestine with the aid of America and Britain and now with the aid of naked terrorism….. Why should they depend upon American money or British arms to force themselves on an unwelcome land? Why should they resort to terrorism to make good their forcible landing in Palestine? If they were to adopt the matchless weapon of non-violence whose use their best Prophets have taught and which Jesus the Jew who gladly wore the crown of thorns bequeathed to a groaning world, their case would be the world’s and I have no doubt that among the many things that the Jews have given to the world, this would be the best and the brightest. It is twice as blessed. It will make them happy and rich in the true sense of the word and it will be a soothing balm to the aching world.” URL: https://www.newageislam.com/islam-politics/gandhi-palestine-arabs-england-france/d/133339 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

Paths to Peaceful Settlement between Israel and the Muslim World: Prioritizing Civilian Safety

By New Age Islam Staff Writer 2 October 2024 Conflict Resolution Strategies in Israel-Muslim Conflict Main Points: 1. Prioritize civilian safety and well-being through constructive dialogues and mutual understanding. 2. Regular communication is crucial for de-escalating tensions. 3. Community-led dialogue initiatives can reduce fear and hatred. 4. Foster mutual benefits through collaborative ventures in technology, agriculture, and tourism. 5. Two-state solutions and land swap agreements are potential peace frameworks. 6. Countries like the United States, the European Union, Egypt, and Jordan must honestly add credibility to the negotiation process. 7. Neutral third-party mediators can bridge gaps and ensure constructive dialogues. 8. The United Nations is responsible for managing ceasefires and peace agreements, ensuring stability and acting as a barrier between conflicting factions. 9. Collective action needed to avoid further anguish and establish a sustainable path for harmonious coexistence. ---- Israel Prime Minister Netanyahu/ Photo from Files ------ The enduring conflict between Israel and the broader Muslim world, with its tragic history of violence, deep-rooted animosity, and significant civilian casualties on both sides, has created a landscape of persistent unrest that permeates regions like Gaza and the West Bank. Civilians, inadvertently caught in the crossfire of these hostilities, endure the heaviest toll, facing the harsh reality of becoming victims in a conflict they did not choose. It is crucial to acknowledge the relentless cycle of civilian deaths resulting from military operations, airstrikes, or retaliatory measures, as this recognition is fundamental to fostering a sense of urgency towards achieving a lasting and peaceful resolution. In light of these challenges, it becomes imperative to lay down comprehensive strategies that prioritize the safety and well-being of civilians above all else, emphasizing the need for constructive dialogues, enhanced mutual understanding, and a concerted effort to safeguard the lives of those most affected by the ongoing struggle. This article delves into approaches aimed at nurturing dialogue, promoting empathy and respect between opposing factions, and placing a premium on protecting civilian populations in the quest for a sustainable and inclusive peace agreement. Encouraging Dialogue and Diplomacy Encouraging Dialogue and Diplomacy through various means such as open channels of communication is essential for effective diplomatic relations. By fostering continuous dialogue between Israeli and Muslim leaders, grievances like the tragic loss of civilian lives can be addressed and hopefully resolved. Establishing diplomatic channels in different forms - from high-level negotiations to informal community leader meetings - is vital for maintaining peace and understanding. Regular communication acts as a powerful tool in de-escalating tensions before they escalate into violence and conflict. Moreover, structured diplomacy, such as organizing regular summits under neutral third-party facilitators like Norway or Switzerland, creates a platform for leaders to address sensitive issues directly, particularly concerning civilian safety. Involving a diverse range of stakeholders, from religious leaders to women's groups and youth representatives, ensures a comprehensive perspective is considered during these discussions. Additionally, grassroots initiatives are fundamental in complementing high-level negotiations. Community-led dialogue initiatives break down barriers of fear and hatred by enabling individuals to share personal experiences and build mutual understanding. Programs like "Dialogue for Peace" engender these interactions, uniting people from different backgrounds through meaningful conversations and activities that foster reconciliation. Furthermore, cultural exchanges emphasizing shared histories and values serve as a crucial step in reducing tensions. Collaborative artistic projects, music festivals, and sports events provide platforms for cooperation and mutual respect, ultimately humanizing individuals across cultural divides and strengthening bonds of empathy and peace. Addressing Core Issues In addressing the core issues surrounding the Israeli-Palestinian conflict, it is imperative to focus on the intricate dynamics of land and rights. The contentious question of land ownership lies at the heart of the conflict, demanding a sustainable resolution that not only addresses territorial disputes but also upholds the rights of refugees seeking justice and restitution. Various proposals, notably the two-state solutions, have emerged as potential frameworks for peace, yet they necessitate in-depth deliberations on crucial elements such as defining borders, addressing settlement issues, and determining the status of Jerusalem as a shared or divided capital. In the pursuit of innovative approaches to conflict resolution, the concept of land swap agreements presents an intriguing possibility for fostering mutual understanding and creating viable solutions. By enabling both parties to assert sovereignty over designated areas of land, these agreements offer a pathway to balancing territorial claims while preserving demographic integrity. The essence of compromise and embracing creative solutions becomes pivotal in alleviating tensions and cultivating a climate of coexistence where both Israelis and Palestinians can envision a shared future. Beyond the realm of territorial negotiations, the significance of economic cooperation emerges as a potent catalyst for lasting peace. Collaborative ventures in sectors such as technology, agriculture, and tourism hold immense potential for forging interdependencies that render the prospect of conflict less appealing. For instance, joint agricultural projects not only address vital concerns like food security but also stimulate economic prosperity, fostering deep-rooted partnerships and mutual benefits across communities. Moreover, the role of international investors in supporting shared projects that benefit both Israelis and Palestinians cannot be overstated. By injecting capital into initiatives that showcase the palpable advantages of peace, these investments serve as tangible testimonials to the dividends of prioritizing cooperation over conflict. Such endeavors not only lay the groundwork for sustainable economic growth but also instill a sense of unity and common purpose among local stakeholders, underscoring the transformative power of collective action in building a brighter tomorrow for all involved parties. International Involvement International involvement from global powers is vital for fostering fruitful negotiations and endorsing peace endeavours. Countries such as the United States, the European Union, Egypt, and Jordan play pivotal roles in adding credibility to the negotiation process. Their active participation facilitates a collective commitment from all involved parties towards achieving a sustainable resolution. Furthermore, the presence of neutral third-party mediators can serve as a crucial link in bridging gaps and ensuring that dialogues continue on a constructive path. Collaborative efforts from entities like the Quartet, comprising the United States, the European Union, Russia, and the United Nations, can synchronize mediation strategies to offer a cohesive and supportive stance. Moreover, the United Nations holds a significant position in overseeing ceasefires and peace accords. By deploying peacekeeping forces in conflict-stricken regions, the UN can uphold stability and act as a barrier between conflicting factions, thereby safeguarding civilians and reducing casualties during turbulent times. In instances where ceasefires are precarious, humanitarian intervention becomes imperative to shield civilians and deliver essential services. Navigating through conflict zones to provide humanitarian aid to affected populations not only alleviates suffering but also fosters goodwill among communities affected by conflict situations. By ensuring the efficient delivery of aid, humanitarian organizations play a crucial role in minimizing the impact of conflicts on vulnerable populations and supporting long-term peace and stability efforts. Focusing on Humanitarian Efforts Humanitarian assistance plays a paramount role in mitigating the suffering of populations affected by conflict and in fostering trust among communities. Ensuring the effective delivery of humanitarian aid to those in need requires coordinated efforts among various stakeholders and organizations, including renowned entities like the Red Cross and numerous NGOs. Negotiating access with conflicting parties is essential to guarantee the safe and uninterrupted flow of assistance to affected regions. Moreover, the establishment of collaborative humanitarian projects serves as a valuable platform for promoting mutual cooperation and understanding. These projects, encompassing vital areas such as healthcare, education, and food security, not only showcase the benefits of working together but also cultivate a spirit of goodwill and shared objectives, paving the way for sustained peacebuilding efforts. Furthermore, providing support to local civil society organizations focused on conflict resolution, education, and community development is crucial for laying down a solid groundwork for lasting peace. These grassroots entities possess valuable insights into local dynamics and are best positioned to address the specific needs of civilians, especially those directly impacted by violence. By extending crucial support in terms of financial assistance, training programs, and capacity-building initiatives, the impact of these organizations can be significantly enhanced, thus bolstering their contributions to conflict resolution and social cohesion. Additionally, civil society organizations can serve as powerful advocates for the protection of civilian rights, championing the cause for adherence to international humanitarian law. By shedding light on the hardships faced by civilians in conflict zones, including the frequent civilian casualties resulting from military operations, these advocacy efforts can garner international backing and exert pressure on conflicting parties to prioritize the safety and well-being of non-combatant populations. Public Safety Measures In addition to the aforementioned public safety measures, it is crucial to prioritize the implementation of ceasefire agreements to effectively safeguard civilians in conflict zones. Immediate cessation of hostilities not only prevents further loss of innocent lives but also sets the stage for meaningful dialogue between conflicting parties. The commitment of both sides to upholding ceasefires, along with swift responses to any violations, plays a pivotal role in nurturing mutual trust and preserving the fragile peace. Moreover, the establishment of reliable monitoring and verification mechanisms becomes imperative in ensuring compliance with ceasefire terms. These independent oversight bodies serve the crucial function of tracking and reporting violations, particularly instances of civilian harm caused by military operations. By holding both parties accountable for their actions, these mechanisms contribute significantly to upholding the integrity of ceasefire agreements and fostering a climate of trust and respect. Furthermore, the provision of security guarantees for civilian populations is paramount in alleviating fear and fostering stability amidst conflict. Collaborative security frameworks can be devised to distribute the responsibility of safeguarding vulnerable communities across all parties involved. Such arrangements enable the effective protection of those most at risk from the repercussions of military actions, thereby instilling a sense of security and reassurance within the affected populations. Lastly, emphasizing community policing initiatives emerges as another critical facet of enhancing public safety in conflict areas. By involving local communities in security efforts and engaging them in crime prevention strategies, a strong foundation of trust and cooperation between citizens and law enforcement can be established. This collaborative approach not only strengthens the overall safety infrastructure but also nurtures a conducive environment where civilians feel empowered, secure, and well-protected. Educational Initiatives Educational Initiatives with a Focus on Peace Education are instrumental in shaping the perspectives of future generations. By incorporating peace education into school curriculums, institutions can nurture a culture of harmonious coexistence. Children who are taught conflict resolution skills and cultural awareness from a young age are less likely to resort to violence in the future. Schools, as nurturing environments for dialogue, can foster an appreciation for diversity among students, encouraging them to collaborate towards common goals and values. Furthermore, Establishing Collaborative Relationships between Educational Institutions in Israel and the Muslim world opens up opportunities for mutual understanding and cultural exchange. Initiating student exchange programs and joint research endeavours can bridge the gap between different communities, fostering a sense of shared humanity and promoting peace-oriented initiatives. Such collaborations serve as a foundation for building lasting relationships among young individuals, fostering cross-cultural dialogue and global citizenship. Moreover, Recognizing the Influence of the Media in shaping public perceptions, it is imperative to advocate for Responsible Reporting practices. By promoting ethical journalism that prioritizes accuracy and objectivity, misinformation and sensationalism can be minimized. Media outlets must highlight stories that showcase efforts towards peacebuilding and reconciliation, while also responsibly addressing the impact of military actions on civilian populations. Lastly, Offering Training Programs for Journalists on responsible reporting practices is essential for enhancing their capacity to cover sensitive topics with sensitivity and empathy. By focusing on human interest narratives and facilitating constructive dialogues, the media can actively contribute to the peace process and draw attention to the urgent need for safeguarding civilian lives in conflict zones. Conclusion In navigating the complex terrain toward a peaceful resolution between Israel and the Muslim world, one cannot ignore the myriad obstacles that lie ahead; however, the potential rewards in terms of bolstering civilian safety and enhancing regional stability are truly profound. It is crucial to acknowledge the distressing reality of civilian casualties resulting from military operations, prioritize open and constructive dialogue, tackle the underlying root causes of the conflict, garner robust international support, and place a strong emphasis on humanitarian initiatives. Such multifaceted approaches offer a promising framework within which peace can not only take root but also thrive. It is incumbent upon the global community to come together in a concerted effort to champion these endeavours, ensuring that the voices of innocent civilians, who bear the brunt of the conflict's impact, are not only acknowledged but given due significance in the ongoing quest for enduring peace. Confronting the heart-wrenching toll of civilian casualties is not simply a matter of moral obligation but a critical stride towards constructing a future where every individual can aspire to a life free from the shackles of violence and fear. The urgency of the moment necessitates collective action as we strive collaboratively to avert further anguish and lay down a sustainable pathway leading towards a harmonious coexistence. URL: https://www.newageislam.com/islam-politics/peaceful-settlement-israel-muslim-world-civilian-safety/d/133338 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

Pitching For Updating 1951 NRC Across India

By Nava Thakuria, New Age Islam 2 October 2024 As the National Register of Citizens (NRC) updating process in Assam embraced corruption and malpractices, the issue often drew media attention across India and lately Assam chief minister Himanta Biswa Sarma added another dimension advocating for a countrywide NRC. The outspoken saffron leader argued that the illegal migrants are not confined to Assam alone as they can move to other parts of the country and settle down there as legitimate citizens. He also opined that the issue of NRC should be discussed in the Parliament for a pragmatic way of actions. One can remember that on the midnight of 31 August 2019, the then State NRC coordinator Prateek Hajela released the final NRC draft for Assam after five years of rigorous exercise under ‘monitoring’ of the Supreme Court of India. However, the NRC supplementary list is yet to be endorsed by the Registrar General of India. Meanwhile, a growing demand is placed for a complete re-verification of the NRC draft as it allegedly includes thousands of migrant families’ names. Former CM Sarbananda Sonowal publicly expressed dissatisfaction with the updated NRC and advocated for a 20% revision in border districts and a 10% revision in other areas. However, neither Sonowal nor his successor Sarma initiated the process and filed an affidavit in the apex court. Later the Comptroller and Auditor General of India came out with the revelation that a scam of no less than Rs 260 crore took place during the NRC updating process. The highest national audit body also recommended penal actions against Hajela and Wipro (which worked as the system instigator). Another concerning matter remains the plight of over 6,000 temporary workers, who functioned as the data entry operators in the process along with over 50,000 government employees, but yet to get their due salaries till date. Wipro limited received an average of Rs 14,500 per DEO every month from the NRC authority, it released only around Rs 5,500 per month (an amount below the legal minimum wages). A simple calculation can find the total volume of money (over Rs 100 crore), which was siphoned by Wipro and its sub-contract Integrated System and Services. The NRC left out 19 lakhs people, who either did not apply or could not place valid documents to prove Indian citizenship (contrary to the national cut-off year, Assam still practices 1971 as the base year to detect a foreign settler, thanks to the Assam Accord, signed in 1985 to culminate the historic Asom Andolan). Suspicions had arisen that Hajela used tampered software to include millions of Bangladeshi nationals (and exclude many inhabitants) to the NRC in return of a huge volume of foreign money (read Islamist patronage). But surprisingly Hajela was granted voluntary retirement benefits by the current government in Dispur. Now demands have been raised for a correct NRC with the base year of 1951 to identify the illegal migrants. It was amazing how some Guwahati-based television journalists tried to project the NRC draft as perfect and the final one. They (probable beneficiaries of NRC scam) almost killed the voices supporting 1951 as the cut-off year in their respective talk shows pointing out that it would burn Assam once again. Now when Sarma pursues a country wide NRC, it’s assumed that Assam will also enjoy the same base year as other States do. Amidst all negative news about the NRC, the indigenous population will only expect due political will from both the governments in Dispur and New Delhi. The pertinent issue was recently discussed in a prime time show, hosted by Assamese satellite news channel ND24. Anchored by its chief editor Rajdeep Bailung Baruah, the program was enriched by the presence of Hitesh Devsarma, the immediate successor of Hajela as the State NRC coordinator, Assam Public Works president Aabhijeet Sharma (who approached the SC for updating of NRC in Assam), party representatives Shiladitya Deb (Bharatiya Janata Party) and Ratul Patowary (Indian National Congress). Asom Sanmilita Mahasangha leader Motiur Rahman, who also participated in the program, revealed that they were expecting guidelines from the SC over the exclusive cut-off date (to identify an illegal migrant) for Assam very shortly. If the apex court endorses the national cut-off year for Assam, responding to their petition, the current NRC will need to be redrafted once again, where the applicants submitting the documents reflecting the post 1951 period will have to reapply for justifying their citizenship. Hence Rahman urged everyone to wait patiently for the direction of SC, which may come by this year. ----- Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://www.newageislam.com/current-affairs/updating-1951-nrc-india/d/133337 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