Adina Mosque of Bengal with Hindu Carvings

By New Age Islam Staff Writer 26 July 2024 Sikander Shah's Tomb Is Situated Inside the Mosque Main Points: 1. Adina mosque was built by Sikander Shah of Bengal Sultanate in 1375 A.D. 1. 2.The mosque was the largest one in the Indian subcontinent. 2. It was similar to the great mosque of Damascus. 3. The walls and doors of the mosque have carvings of Hindu deities. ------ The central Mehrab of the Adina Mosque (Masjid), Malda ----- Adina Masjid in Pandua in the Malda district of West Bengal is another reminder of the fact that in the medieval era, religious places of Hindus and Muslims existed side by side and that the Muslims did not mind the carvings of Hindu religious symbols or deities on the walls of mosques. Adina Masjid of West Bengal is proof of this mind-set of the medieval era Muslims. The mosque has been abandoned since the 19th century after earthquakes damaged some portions of it. The mosque is now a listed monument under the Archaeological Survey of India. The total area of the mosque is about 500-metre-long and 300-metre-wide with 260 pillars and 387 domed bay. The most striking and debated feature of Adina mosque is that some of its walls, particularly the basalt and doors have carved images of Hindu deities Shiva and Ganesh. Apart from it, the lotus and leaves have also been carved out. It is known to all the lotus is a religious symbol in Hinduism and Buddhism. The website Archnet.org describes the blend of Islamic architecture and Hindu motifs in the plan of the mosque: "In total, the 39 Mehrabs, Minbers and other ornamentations are rigorously Islamic in their general conception but Hindu in almost all the details: small scalloped columns and plinths in the shape of lotus flowers, volutes representing leaves, corbels, tribolate arches each with sharp end cuspidated with a vase of flowers, volutes representing leaves, rhomboid lozenges and friezes of lotus petals. Along with the Hindu motifs, the interior of the Mehrab niche is divided into panels containing the Islamic motif of the hanging lamp commonly used in Bengal and is thought to be the visual representation of surah Al Nur (chapter of light in the Quran)." According to Archnet, "One of the doors was originally carved for a Hindu temple." The carvings of lotus flowers, leaves or petals n the walls can be explained as the result of influence of Indian culture and liberal approach of the Sultans of Bengal but how can the presence of the carvings of the Hindu deities Ganesha and Shiva be justified or explained? Every Muslim knows that the images of living beings are not allowed in mosques, leave aside images of Hindu gods. It cannot be argued that the Sultans of Bengal were so liberal that they allowed the images of Hindu deities to be carved on the walls or doors of the mosque. The images of Shiva and Ganesh on one or two doors were carved out probably because the doors were meant for a temple that could not be built for some reasons. The reason may be opposition from Muslims or the untimely death of the sultan. However, the Hindu images on the basalt of the mosque do not have any valid explanation. It should be kept in mind that the Quran and hadith were made popular in India only in the first half of the 18th century by Shah Waliullah. He was educated in Makkah and Madina and translated the Quran in Persian for his madrasa students. It was the first translation of the Quran in India. He also taught hadith to Indians for the first time. Before that, Islam was known among Indians through oral traditions and therefore Indian Muslims did not have in-depth knowledge of Islam. The book of Fiqh (Islamic jurisprudence) was also compiled at the behest of the Mughal emperor Aurangzeb in the 17th century. The Muslim converts of India inherited Hindu beliefs and practices even after converting to Islam and in some areas they even kept Hindu idols in their houses. In this scenario, we can imagine the culture and the religious knowledge of Muslims of Bengal or India including the sultans in the 14th century. Therefore, one should not be surprised when we see stones with Hindu carvings of lotus petals also used to build the mosque. Yet another aspect of the 14th century India should be kept in mind while studying the Indo -Islamic architecture of the mosque. During the medieval period, India saw the emergence of many monotheistic Hindu sects. Nath Sampraday, Lingayats, Pranami Sampraday, the Vaishnavs, Sikhism etc. The Nath sect had originated from Buddhism and considered Shiva the incarnation of the Supreme Soul. They did not believe in idol worship. Pranami sect also originated in the 17th century. This sect imbibed the teachings of both Gita and Quran. In their temples, Gita, Vedas and the Quran were recited till the life of Mahatma Gandhi. His mother Putli Bai was a follower of Pranami sect. That's why Mahatma Gandhi used to say that he had Gita in one hand and the Quran in the other. In his My Experiments With Truth, Gandhi wrote: "Pranami is a sect deriving the best of Gita and Quran in search of one goal ----Krisna." In this background it would not be surprising that one or two doors of the mosque complex were built as entrance of a temple of a monotheistic Hindu sect but could not be completed, leaving the impression for posterity that the mosque was built on the ruins of a temple. Today when we talk of a Hindu temple, we only think of a temple with an idol but during the 14th century to later ages, there were many temples that belonged to Shaivites, Naths or Pranami sects. Since details of Adina mosque are not available, one cannot ascertain the true reasons of the presence of the Hindu motifs along with Islamic motifs like Tughra inscriptions on the walls but one thing can be said with conviction that the mosque was not built over a temple as there is no historical account of the existence of a temple before the construction of a mosque in Pandua. Perhaps, it was used as a place of worship for both Hindus and Muslims. URL: https://www.newageislam.com/interfaith-dialogue/adina-mosque-masjid-bengal-hindu-carvings/d/132792 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

Renowned Islamic Scholar Malik-ul-Ulama Zafaruddin Bihari: A Life of Scholarship and Influence

By Syed Amjad Hussain, New Age Islam 26 July 2024 Allama Malik Muhammad Zafaruddin Bihari, affectionately known as Malik-ul-Ulama, left an indelible mark on Islamic scholarship in the 20th century. Born on October 19, 1885, in Bihar Sharif, India, he emerged as a pivotal figure within the Barelvi movement, a revivalist Sunni Islamic movement emphasizing traditional Islamic values and practices. Most famous book written by Zafaruddin Bihari is Hayat-e-Aala Hazrat, known as the first biography of Imam Ahmed Raza Khan Barelvi. ----- Bihari began his educational journey at Madrasa Ghausia Hanafia under the guidance of Allama Wasi Ahmad Surati, later continuing his studies at Madrasa Manzar-e-Islam, founded by the eminent Imam Ahmed Raza Khan Barelvi. Under Imam Ahmed Raza Khan's tutelage, Bihari flourished, eventually becoming a manager at the institution. His early career as a teacher at Madrasa Manzar-e-Islam and Madrasa Hanafia in Allahabad set the stage for his future contributions to Islamic jurisprudence and theology. In 1912, Bihari joined the newly established Government Madrasa Shamsul Huda, where he excelled as a teacher of Fiqh (Islamic jurisprudence) and Hadith (Prophetic traditions). His dedication and scholarly prowess led him to Khanqah Kabeeriya in 1916, followed by a return to Madrasa Shamsul Huda in 1920 and worked as Teacher there. Here, he served until his retirement in 1951, earning distinction as Shaykh-al Kul (Head Master) in 1947 and making enduring contributions to Islamic education. An ardent follower of Imam Ahmed Raza Khan Barelvi, Bihari was deeply rooted in the Qadriyya-Barkatiyya-Razviyya and Ashrafiyya Sufi orders, receiving Khilafat and Ijazat from Syed Muhammad Ashraf Kichhauchwi. His scholarship extended beyond teaching; he authored several influential works, including "Sahih-ul-Bihari," a comprehensive compilation of over 9000 hadiths spanning six volumes in support of Hanafi jurisprudence. "Hayat-e-Aala Hazrat," his acclaimed biography of Imam Ahmed Raza Khan, and "Fatawa Malik-ul-Ulama," a collection of his legal opinions, further underscored his intellectual prowess and scholarly rigor. He had a strong hold on Ilm-al-Tauqeet, a field of science to understand the Timing of Namaz. Malik-ul-Ulama Zafaruddin Bihari passed away on November 18, 1962, at his residence, Zafar Manzil in Patna, leaving behind a rich legacy of scholarship and spiritual guidance. His burial in the Dargah premises of Shahganj and the leadership of his funeral prayer by Hazrat Allama Shah Ayyub Abdali Shahidi Rashidi Islampuri highlighted his profound influence and respect within the Islamic scholarly community. In commemorating the life and contributions of Malik-ul-Ulama Zafaruddin Bihari, we honour not only a distinguished scholar but a beacon of knowledge whose works continue to enlighten and inspire generations of students and seekers of Islamic wisdom worldwide. His devotion to preserving and promoting the teachings of Imam Ahmed Raza Khan Barelvi and his profound scholarship in Hadith and Fiqh serve as enduring pillars of the Barelvi tradition in contemporary Islamic thought. ------ Syed Amjad Hussain is a Bihar-based Author and research scholar of Sufism. He is affiliated with the Shyama Prasad Institute of Technology and Management, Kolkata. URL: https://www.newageislam.com/islamic-personalities/islamic-scholar-malik-ul-ulama-zafaruddin-bihari/d/132791 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 Golden Rule Is That There's No Golden Rule

By Sumit Paul, New Age Islam 26 July 2024 George Bernard Shaw's profound assertion, "The golden rule is that there is no golden rule," challenges conventional wisdom and opens up a realm of limitless possibilities. July 26 is George Bernard Shaw's Birth Anniversary. ------ In a world governed by rules and norms, Shaw reminds us that every situation is unique, and what may work effectively in one case may not in another. By defying the existence of a universal guideline, he encourages us to abandon rigidity and adopt a mindset flavored with adaptability and open-mindedness. Shaw's quote compels us to question, explore, and continually reassess our beliefs, recognizing that there is no single formula for life or any given circumstance. " Ek Chaabi Se Sare Taale Nahin Khulte Hoti Hai Har Taaale Ki Chaabi Alag-Alag " (One key doesn't open all locks/ Every lock has a different key). There's no panacea. Why's there a plethora of beliefs and why do we say in Sanskrit, 'Pinde-Pinde Matirbhinna' (Every individual is unique)? Because one belief is not enough and one solution is not applicable to all questions and queries. If you've a belief, it's your belief. Someone else will have a different belief or beliefs and there'll be a few individuals like the Buddha who'll be free of all beliefs. The point is, everyone has a unique and individual perspective and no perspective is eternally useful or applicable to all situations. Why do we have so many man-made faiths? Because one faith cannot quench every individual's spiritual thirst. Every religion is a specific belief that cannot be the sole belief of all individuals. As someone said tellingly, "We've broken and partial 'truths.' When 'partial' truths come together, complete truth emerges." It's interesting to note that out of 700 shlokas in Gita (574 delivered by Krishna, 84 by Arjuna and 41 by Sanjay), nearly 270 shlokas directly and indirectly emphasize that there's no absolute way. Krishna said Truth is an illusion (Satyam Mayasti). So, when a group of people fights over the perceived (and also mistaken) truth of its belief, it makes an evolved person sad and surprised. The deluded supremacy of our perceived beliefs has created all sorts of problems and discontentment. It has created bad-blood. Yet, we steadfastly adhere to certain beliefs and think that they're the only flawless tenets and the eventual truths. This is utter ignorance and also the root of eternal unrest and conflicts. ----- 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/golden-rule/d/132790 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

Embracing Complexity and Diversity: A Moral Vision for the 21st Century

By Adis Duderija, New Age Islam 25 July 2024 In Practice, This Ethic of Intellectual Love and Presumptive Tolerance Might Manifest in Myriad Ways. It Could Inspire Greater Interfaith Dialogue and Cooperation, Where Adherents of Different Religious Traditions Come Together to Explore Their Shared Values and Points of Connection ------- “we need an ethic that is grounded in intellectual love of the complexity of being and infused with the presumptive tolerance of a variety of faiths” by W.E. Connolly: In an age of growing division and polarization, the words of philosopher William E. Connolly ring truer than ever. His call for “an ethic that is grounded in intellectual love of the complexity of being and infused with the presumptive tolerance of a variety of faiths” points the way toward a more compassionate, nuanced, and pluralistic approach to ethics and morality. At the heart of Connolly’s vision is a deep appreciation for the fundamental complexity and multiplicity that defines the human condition. Rather than seeking simplistic answers or singular moral frameworks, he urges us to embrace the richness and diversity inherent in the “complexity of being.” This means acknowledging the myriad, belief system, cultural traditions, and lived experiences that shape our world, rather than privileging one over the others. Representative Photo from File ----- Too often, ethical discourse has been dominated by rigid dogma and exclusionary thinking. Proponents of different moral philosophies or religious traditions have tended to view their own beliefs as the sole repository of truth, dismissing or demonizing alternative perspectives. This zero-sum mentality has fuelled endless conflicts, from the bloody wars of religion to the culture wars of the modern era. Connolly’s ethic, by contrast, is grounded in what he calls an “intellectual love” – a curious, open-minded, and empathetic engagement with the full spectrum of human experience. Rather than imposing a predetermined set of rules or commandments, this approach encourages us to continually examine, question, and expand our moral horizons. It recognizes that the “complexity of being” is not a problem to be solved, but a wellspring of insight and enlightenment. At the same time, Connolly’s vision is not one of moral relativism or indifference. He does not advocate for a free-for-all where “anything goes.” Instead, he calls for a “presumptive tolerance” – a default posture of respect and openness toward diverse faiths and worldviews. This means striving to understand and engage with perspectives that may be radically different from our own, rather than dismissing or demonizing them. Crucially, this presumptive tolerance does not mean blind acceptance or uncritical affirmation. It is not a license for moral nihilism or ethical abdication. Rather, it is a humble acknowledgment that absolute moral certainty is elusive, and that the search for truth is an ongoing, collaborative process. It is a recognition that even the most deeply held beliefs may be enriched and expanded through dialogue and exchange. In practice, this ethic of intellectual love and presumptive tolerance might manifest in myriad ways. It could inspire greater interfaith dialogue and cooperation, where adherents of different religious traditions come together to explore their shared values and points of connection, rather than focusing solely on their differences. It could foster more nuanced and empathetic political discourse, where ideological opponents seek to understand each other’s underlying motivations and concerns, rather than engaging in simplistic partisan warfare. It could also spur a more holistic and inclusive approach to education, where students are exposed to a diverse array of philosophical, cultural, and religious traditions, and encouraged to grapple with the complexities and ambiguities inherent in each. Rather than simply imparting a fixed body of knowledge, this approach would cultivate critical thinking, intellectual humility, and a thirst for lifelong learning. Ultimately, Connolly’s vision offers a powerful antidote to the growing forces of tribalism, intolerance, and moral absolutism that threaten to tear our world apart. By embracing the “complexity of being” and the “presumptive tolerance of a variety of faiths,” we can move beyond the shallow certainties of dogma and embrace the rich, messy, and endlessly fascinating tapestry of human experience. This is not to say that such an ethic will be easy to implement or that it will immediately resolve all of our moral and social conflicts. Deeply entrenched beliefs, power structures, and cultural divides will not be easily overcome. And there will undoubtedly be instances where the principle of presumptive tolerance must be balanced against other important values, such as the need to protect the vulnerable or to defend fundamental human rights. In the end, the stakes of embracing this ethic of intellectual love and presumptive tolerance could not be higher. In a world increasingly defined by polarization, xenophobia, and the erosion of democratic norms, the very future of our shared civilization may depend on our ability to transcend the limits of our own parochial perspectives and embrace the full scope of human diversity and complexity. ---- 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/interfaith-dialogue/embracing-complexity-diversity-moral-vision-21st-century/d/132784 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

Malik Ibrahim Baya: A Revered Figure in Bihar's History and Sufi Tradition

By Syed Amjad Hussain, New Age Islam 25 July 2024 Malik Ibrahim Baya, a distinguished Islamic scholar, warrior, and Sufi saint, continues to be celebrated for his pivotal role in shaping the cultural and spiritual landscape of medieval Bihar. He was also contemporary to Sufi saints Shaikh Sharfuddin Ahmed Yahiya Maneri, Syed Ahmed Jajneri, Muzaffar Shams Balkhi, Ahmad Charamposh and others. The tomb is said to have been built by Syed Daud Malik, the eldest of the seven sons of the saint, who is also buried inside the tomb. The tomb of Syed Ibrahim Malik is located in Bihar Sharif, at the hilltop of Budhha Pahari, one mile west of the town. ------ His life, chronicled in various historical texts including "Reyazul Nayeem" by Muhammad Nayeem, “Hazrat Syed Ibrahim Was Hazrat Malik Bia” by A. Munim and "Tareekh-e-Hasan" by Syed Jawad Hussain Gayawi, illuminates his profound impact and enduring legacy. Born into a lineage tracing back to Ghaus-e-Aazam Abdul Qadir Jilani, as per book “Reyazul Nayeem”, Malik Ibrahim Baya exemplified courage and leadership from an early age. His notable achievements include defeating the oppressive Kol Chiefdom and subsequently becoming the first Muslim governor of Bihar after triumphing over Raja Birthal. These victories not only secured his place in history but also established him as a symbol of resistance against injustice and a champion of religious tolerance. According to Muhammad Nayeem's "Reyazul Nayeem," Malik Ibrahim Baya's familial lineage underscores his prestigious ancestry, connecting him directly to Abdul Qadir Jilani, the founder of Qadiriyya order. This genealogical heritage likely influenced his spiritual journey not only within the Suhrawardiyya Sufi order, where he dedicated himself to the pursuit of divine knowledge and inner enlightenment. Contrasting accounts about Malik Ibrahim Baya's personal life are found in different historical sources. "Shoarfa Ki Nagari" suggests he did not marry but instead adopted children throughout his life, emphasizing his compassionate nature and commitment to nurturing future generations. In contrast, A. Munim's perspective in "Hazrat Syed Ibrahim Was Malik Bia" describes Malik Ibrahim Baya as married with a fulfilling family life, raising nine children who would later contribute significantly to Bihar's social and intellectual fabric. Tragically, Malik Ibrahim Baya met his end during a skirmish at Rohtasgarh Fort, where he was ambushed by soldiers of Raja Hans Kumar, according to historical accounts detailed in "Tareekh-e-Hasan." His Wisal on 13 Zill Haj 753 Hijri (January 20, 1353 CE) marked the conclusion of a life dedicated to principles of justice, spiritual devotion, and scholarly pursuits. The legacy of Malik Ibrahim Baya endures through annual commemorations at Peer Pahadi, where devotees and descendants gather to honour his memory during Urs. His descendants, including notable figures like Barrister Muhammad Yunus and Allama Malik Zafaruddin Bihari, continue to uphold his teachings and contribute to various fields, perpetuating his influence on Bihar's rich cultural heritage. In conclusion, Malik Ibrahim Baya remains a revered figure whose life exemplifies resilience, compassion, and spiritual enlightenment. His contributions to Bihar's history and Sufi tradition resonate profoundly, inspiring generations to embrace his legacy of integrity, justice, and devotion to higher principles. ------ Syed Amjad Hussain is a Bihar-based Author and research scholar of Sufism. He is affiliated with the Shyama Prasad Institute of Technology and Management, Kolkata. URL: https://www.newageislam.com/islamic-personalities/malik-ibrahim-baya-revered-bihar-sufi-tradition/d/132783 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

Screed of Love

By Sumit Paul, New Age Islam 25 July 2024 Bibliophiles are acquainted with a famous quote, rather an aphorism, that, "A big book is an evil. " Though 'evil' is too harsh a word, there's no doubting the fact that a big book is often boring. But the same cannot be said about Rakshanda Jalil's recent book 'Love in The Time of Hate in The Mirror of Urdu. ' Despite its 427 pages, readers remain glued to it till the end and there's never a ho-hum moment in the book. Rakhshanda Jalil's Book, Love In The Time Of Hate ------- Rakshanda, as her name suggests, is an ' effulgent ' and 'resplendent' writer, translator and literary historian with a universal vision that transcends country and creed. Her sane voice wafts through the dense clouds of hatred, violence and insanity like a whiff of fresh air. The sensitive and erudite author knows that it's the overwhelming power of love that has always triumphed in all ages and eras. So, she has penned this book that revolves around the universality of love. Just the way, Chilean Nobel laureate and the wizard of love poetry, Pablo Neruda believed that love would have the last laugh, Rakshanda also believes that at the end of the day, it's the all pervasiveness of love that will eclipse the darkness of rancour, resentment and retribution. To disseminate the seeds of love, she has chosen Urdu, the language tailor-made for poetry, literature and all that's soul-gladdening and mind-uplifting. How Urdu, particularly Urdu poetry, has been a catalyst in building bridges and demolishing all barriers, has been well described and documented by the author. This fascinating language of the subcontinent has witnessed the best and worst periods in the chequered history of the subcontinent. The cavalcade of Urdu language, poetry and literature has seen all the vicissitudes of time like a dispassionate spectator, nay chronicler. All those events, episodes and experiences have been incorporated in the book in a spectacular manner. The book is divided into four sections: politics, people, passions and places. The cherry-picked Urdu couplets in the book not only ram home the point, they make you think deeply. Of late, a sense of alienation, rather deracination, has engulfed Muslims. The murky politics is aggravating the sentiments and widening the chasm. But, Rakshanda hasn't gone into political machinations and delved into the bowels of political power play. She has tried to bring back the estranged sanity in a sane and sensible voice and manner. There's no mud-slinging and unnecessary lamentation. She doesn't cast opprobrium on any community. The tone of Love in the time of hate is not lacerating. Rakshanda doesn't play to the gallery and instigate readers to take drastic steps. Love is always gentle and sober. So is her message through this book. She advocates peace, unity, bonhomie, hope, optimism and stability. This book is a treasure-trove for the connoisseurs of Urdu poetry and a screed of love for all those who're above all sorts of pettiness and puerile thoughts. One must read Jalil's unputdownable book in these turbulent times of 'otherness' to feel oneness. Reasonably priced (Rupees 699) and published by Simon & Schuster India, Rakhshanda's thought-stirring tome will dispel the miasma of hatred, prejudices and bitterness. ----- 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/books-documents/screed-love-hate-rakhshanda/d/132782 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

Undermining the Quranic Message of Tolerance: The Roles of Islamic Supremacists and Islamophobes

By V.A. Mohamad Ashrof, New Age Islam 24 July 2024 Abstract: This paper explores the surprising convergence between two seemingly opposing ideologies: Islamophobia and Islamic supremacism. Despite their contrasting views on Islam's place in the world, both groups engage in similar tactics to undermine the Quran's message of tolerance and coexistence. The core of this analysis lies in how each group interprets key Quranic verses, particularly those promoting interfaith dialogue and respect for followers of other religions (Quran 2:62, 5:69). Islamophobes often cite the concept of abrogation (Naskh) to claim that verses promoting tolerance were nullified by later, supposedly more militant verses. Some Islamic supremacists argue for a historical shift in the Quran's message, suggesting that verses of tolerance were revealed during the early, weaker Meccan period, while harsher verses came later in Medina, when Muslims gained power. By deconstructing these arguments, the paper will demonstrate how both Islamophobes and Islamic supremacists manipulate interpretations to fit their agendas. The paper will further explore the consequences of these misinterpretations, highlighting their potential to fuel interfaith tensions and hinder peaceful dialogue. Keywords: Islamophobia, Islamic Supremacy, Quran Interpretation, Abrogation, Interfaith Dialogue Representative Photo ----- The rich tapestry of human experience, woven from diverse traditions, races, and religions, is a testament to God's greatness and the inherent human desire for connection. This vibrant diversity fosters opportunities for interfaith dialogue, both formal and informal, paving the way for building positive relationships in our daily lives. The Quran celebrates this diversity and pluralism through its various verses. One of the most striking examples is Q.2:62, which underscores the inclusive and accepting nature of Islam. This verse highlights that those who believe, regardless of their specific religious tradition, will be rewarded by God, emphasizing the importance of mutual respect and understanding among different faiths. “All who believe in God and the last day and who do good works shall have their reward with their Sustainer: on them shall be no fear nor shall they grieve.” (Q.2:62) Muhammad Asad (1900-1992) was a highly respected Quranic translator and scholar. His English translation, "The Message of the Quran," is considered one of the most influential works of its kind. Asad explains the verse Q.2:62 thus: “The above passage—which recurs in the Quran several times—lays down a fundamental doctrine of Islam. With a breadth of vision unparalleled in any other religious faith, the idea of ‘salvation’ is here made conditional upon three elements only: belief in God, belief in the Day of Judgment, and righteous action in life. The statement of this doctrine at this juncture—that is in the midst of an appeal to the Children of Israel—is warranted by the false Jewish belief that their descent from Abraham entitles them to be regarded as ‘God’s chosen people.’” (Asad, p.14) Q.2:62 and 5:69 unmistakably state that salvation does not depend on religious affiliation but on the fulfillment of the following three conditions: “belief in God, belief in the Day of Judgment, and righteous action in life.” (Asad, p.21) Moreover, Asad derives from them a clear rejection of any exclusivist interpretation that wants to connect the possibility of salvation to adherence to a particular religious’ tradition. The Q.23:52 alludes to possible equality in the reference to a “single community, since I am the Sustainer of you all” after talking about different apostles. Asad notes that this verse addresses all who “truly believe in God, whatever their historical denomination.” (Asad, p.956-957) Both Islamophobes and Islamic supremacists seek to undermine the clear and unambiguous message of Quran 2:62 and 5:69, attempting to argue that Islam neither approves nor accepts other religious traditions. How Islamophobes Weaken the Message of Q.2:62 And 5:69? • Paul Casanova (1861-1926) was a prominent French orientalist and scholar of Arabic language and literature. He was a professor at the prestigious College de France. His notable works include "Mohammed et la fin du monde," a critical study of early Islam published between 1911 and 1913. His book was translated into English with the title Muhammed and the end of the World: Critical study of Primitive Islam. In that book, Casanova wrote thus: See the famous verse (2:62) which all Muslims consider as abrogated and which is, indeed, in formal contradiction with that choler which the attitude of the people of Scripture raised later in the Prophet’s heart: “Jews, Christians and Muslims, if they do good, will be saved.” Just read any translation to see that this verse has been arbitrarily inserted in Sura II (one of the later). Same remark applies to 5:69, which is identical. (Casanova, p.77). Please note the unequivocal certainty with which Casanova asserts that all Muslims believe Q.2:62 has been abrogated! • Pamela Geller (1958-), a controversial figure known for her anti-Muslim rhetoric, argues that Quran 2:62 has been abrogated. She is the founder of Stop Islamization of America (SIOA), a group criticized for promoting Islamophobic rhetoric, an American anti-Muslim, far-right, political activist, blogger and commentator, who has denied genocides where Muslims were victims, including the Bosnian genocide and the Rohingya genocide argues that Quran 2:62 stands Abrogated. She wrote: The CAIR (Council on American–Islamic Relations is a Muslim civil rights and advocacy group, headquartered on Capitol Hill in Washington, D.C, America) ad features a smiling trio – a Jew, a Christian and a Muslim – and a Quran verse: "Verily! Those who have attained to faith, as well as those who follow the Jewish faith, and the Christians all who believe in God and the Last Day and do righteous deeds – shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve" (2:62). What CAIR doesn't tell you, however, is that this verse only applies, according to Islamic authorities, to Jews and Christians who convert to Islam, as is confirmed by Q.3:85: "Whoever seeks a religion other than Islam, it will never be accepted of him, and in the hereafter he will be one of the losers." The Jews and Christians ("People of the Book") who do not become Muslims are the worst of creatures: "Verily, those who disbelieve from among the People of the Book and the idolaters, will be in the Fire of Hell, abiding therein. They are the worst of creatures" (Q. 98:6). An early Islamic authority and cousin of Muhammad, Ibn Abbas, says this verse was abrogated by Quran 3:85: "Whoever seeks a religion other than Islam, it will never be accepted of him, and in the hereafter he will be one of the losers." (Geller, 2014) Dr. Abdulla Galadari, Professor of Humanities at Khalifa University of Science and Technology in Abu Dhabi, analyses the Abrogation theory, particularly examining the relationship between Quran 3:85 and Quran 2:62. The term ‘Islam’ is mentioned in several places in the Quran (Q.3:19, 3:85, 5:3, 6:125, 39:22, 61:7). In almost all of these verses, the term is interpreted as the religion known today as ‘Islam’. However, the Quran also uses terms that are rooted in the word Islam, such as (muslim), (aslam), or other words from the same root while not necessarily being interpreted as the religion known today as ‘Islam’. Scholars, such as Robson (1954), define the term Islam from a broader sense, and not simply the religion known today as Islam. The religion known today as Islam has five main pillars, to witness there is only one God and that Muhammad is His messenger, to pray five times a day towards Makkah, to give alms, to fast during the month of Ramadan, and to make the pilgrimage once in a lifetime, if capable. This is a short summary of what the Islamic religion entails, but does not necessarily define the term (muslim), according to the Quran. The term Islam has various meanings. It means to submit and to surrender. It also means stairways and peace. The Quran calls Abraham a Muslim, and that Abraham taught that to his children and his children’s children (Q. 2:127–133, 4:125, 22:78, 37:103). What made Abraham a Muslim? Was it that he had done all the five pillars of Islam that would made him a Muslim? It cannot be. He was a Muslim even before he knew where the Ka’ba in Makkah is. Therefore, the criteria that made him a Muslim does not necessarily move in parallel with the religion known today as Islam. From this logical argument, it is possible that the verses, which claim that the religion acceptable to God is Islam, do not necessarily mean Islam as the religion known today, but more generally, anyone who has surrendered to the Will of God. Abraham, the patriarchs, the prophets, etc. are called Muslims by the Quran, because they have all surrendered to the Will of God. Therefore, their religion may be considered as Islam. The Quran does not consider itself ushering a new religion, but it considers itself as a reformation in an attempt to resurrect the same pure religion of Abraham (Q.2:130–136, 3:95, 4:125, 6:161–163, 16:123, 22:78). (Galadari, 2012) Khaled Abou El-Fadl, one of the most influential Islamic thinkers in the modern age, an accomplished Islamic jurist and scholar and professor at the UCLA School of Law, America, has argued that the issue of abrogation of 5:69 with 3:85 has much deeper roots. He writes: “The real issue was the large number of Quranic verses that advocated tolerance and peaceful resolutions to conflict. For example, the message conveyed by 5:69 is reproduced verbatim in 2:62 and repeated in substance in several other verses. For example, 2:83; 2:256; 5:43, 5:47-8; 10:99; 15:85; 18:29. It is unfortunate, in my view, that some classical jurists were willing to declare all Quranic verses that advocated tolerance, peace, or forgiveness to be abrogated by verses that prompted Muslims to fight the unbelievers. These jurists assumed a largely opportunistic logic in the construction of the Quran. Advocacy of tolerance and peace, according to these jurists, reflected the weakness of Muslims in the earliest phases of Islam. After Muslims became strong, tolerance or peaceful co-existence was no longer needed. This position verged on the absurd when some jurists declared that a single Quranic verse, which advocated fighting the unbelievers, abrogated 124 verses which called for tolerance and peace. Despite its influence on the modern puritans of Islam, this view met with disfavor among most classical jurists, who rejected its opportunistic logic and did not declare 5:69, or any similar verse, to be abrogated.” (El Fadl, p.11-12) *Anders Behring Breivik (1979-) is a Norwegian neo-Nazi, pro-Hindutva, pro-Zionist terrorist, known primarily for committing on 22 July 2011, in which he killed 77 people in a mass shooting on the island of Utoya, Norway. He wrote: Look at 2:62 as the perfect example. It, along with 5:69, actually names some Non-Muslim religious groups as being rewarded by God for their faith and deeds. These verses are however cancelled by Q 3:85 (and other texts, such as 5:3), or are said to refer to nations prior to Muhammad's time. (Berwick, p.84) *Robert Bruce Spencer (1962-) is an Islamophobic American anti-Muslim, pro-Zionist author and blogger. He wrote: “Proponents of the myth of Islamic tolerance point to verses such as this one: "Those who believe [in the Quran], and those who follow the Jewish [scriptures], and the Christians and the Sabians, any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve" (Sura 2:62; cf. 5:69 and 22:17). Muslim spokesmen in the West like to quote such verses and to stress, as in the Council on American Islamic Relations ad, the commonality between Islam and Christianity—and sometimes even between Islam and Judaism. However, the preponderance of Quranic testimony favours not tolerance and harmony between Muslims and non-Muslims, but just the opposite. A fundamental component of the Quran’s view of non-Muslims is the often repeated and implacable belief in its own superiority: "The Religion before Allah is Islam" (Sura 3:19), or, as another translation has it, "The only true faith in God’s sight is Islam." Muslims, accordingly, are also superior to others: "Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah." By contrast, most Jews and Christians ("People of the Book") are wrongdoers: "If only the People of the Book had faith, it was best for them: among them are some who have faith, but most of them are perverted transgressors" (Sura 3:110).” (Spencer, p.44) *Ali Sina, a critic of Islam, argues that the Quran presents a contradictory picture regarding tolerance. He suggests that verses promoting tolerance were revealed in Mecca, a period of weakness for the Prophet Muhammad, while verses perceived as intolerant were revealed in Medina, a time of greater power. (Sina, p.114-115) This argument faces several challenges. Firstly, the context matters: the so-called "intolerant" verses are seen as responses to specific situations of conflict and warfare (e.g., Quran 9:123, 8:12, 3:85, 9:5, 2:191, 8:39, 9:14, 9:66, 9:28, and 9:29). In contrast, the "tolerant" verses are viewed as establishing general principles (e.g., Q. 73:10, 109:6, 50:39, 2:83, 50:45, 7:199, 15:85, and 45:14). Understanding the context of each verse is crucial for accurate interpretation. Secondly, Ali Sina's argument cherry-picks examples. Several verses promoting tolerance are also attributed to the Medinan period, highlighting the Quran's consistent message of coexistence alongside guidance during wartime. For instance, verse 5:69, revealed in Medina, echoes the message of verse 2:62 regarding salvation for those who follow their scriptures. This continuity undermines the idea of a clear shift in the Quran's stance on tolerance. A more nuanced reading of the Quran recognizes the presence of both universal principles and specific rulings related to historical circumstances. Understanding the context and purpose of each verse is essential for interpreting the Quran's message on tolerance (e.g., Q.29:46). How Islamic Supremacists Undermine the message of Q.2:62 and 5:69? The Hilali-Khan interpretation of the Quran remains widely available in the U.S., likely because the Saudis distributed many free copies by the case to mosques. This translation is still given to English-speaking Hajj pilgrims at the end of their pilgrimage; I personally received one as a parting gift in 2005. It is also available for download online and is advertised for sale on many Muslim websites. The "Interpretation of the Meanings of the Noble Quran in the English Language," published by Maktaba Dar-Us-Salam in Riyadh (also known as the Hilali-Khan translation), is controversial due to its significant distortions of the Quran's message, making it more of a rewrite than a true translation. The translation contains an excessive number of parenthetical comments, which instead of clarifying the text or explaining words or phrases that are difficult to translate into English, often make the text hard to follow and distort its meaning. The appendices include discussions of Christian versus Muslim beliefs that resemble polemical debates and are out of place in a translation. I will provide a few examples of the issues with this translation. Unfortunately, there are many more, but these should be enough to demonstrate the extremist nature of this version. Beginning immediately with Surah Fatiha 1:1 (the opening chapter of the Quran) we find a translation not to be found anywhere else: "Guide us to the Straight Way. The Way of those on whom You have bestowed Your Grace, not (the way) of those who have earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians)." (HK translation 1:1-7) This can only give the impression to any non-Muslim or Muslim who either does not have fluency in Arabic or access to individuals with competency in Classical Quranic Arabic that the Quran denounces all Jews and Christians. This is a great untruth. This unique translation is then followed by an extremely long footnote which justifies this hateful translation based on traditions from texts that go back to the Middle Ages (Ibn Kathir, Qurtubi, Tabari) as if these are the only interpretations, and without any discussion of the history of these commentaries and the hadiths on which they are based. In Q.2:62 the actual translation of the verse is not distorted, but a footnote is added saying that this verse has been abrogated by verse 3:85 leaving the impression that this is the last word on the subject. (Musaji, 2012) Analysing the tendency of the two translators (Hilali and Khan), a modern exegetist of the Quran, Michael A. Sells, John Henry Barrows Professor of Islamic History and Literature University of Chicago Divinity School writes thus: Both use interpolations to strengthen each of their two alleged Quranic doctrines concerning Christians and Jews (divinely commanded hostility toward them in this life and eternal damnation of them in the next) by weaving each doctrine into the other. To establish such a reading of the Quran requires effort. Verse 2:62 of the Qur’an might seem to offer a more generous view of God’s compassion: “Verily, those who believe and those who are Jews and Christians and Sabians, whoever believes in Allah and the Last Day and does righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.” Unable to change the evident meaning of this verse through a simple interpolation, the two translators supply a footnote stating that the verse has been abrogated by another verse, 3:85: “And whosever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter, he will be one of the losers.” The two authors employ here a theory of abrogation that has roots in the medieval tradition and which reads less conflict-cantered passages through those that seem more conflict-cantered or those that can be interpreted more easily as conflict-cantered. The term “Islam” in verse 3:85 refers to groups before the time of Muhammad and is therefore not identifiable with the historical Islam as a bounded religion in self- conscious rivalry with Judaism and Christianity, but the conflict-cantered theory of abrogation employed by Khan and Halili reads the word “Islam” in 3:85 exclusively and, once having read it in that manner, uses verse 3:85 to abrogate the more openly inclusive verse 2:82. (Sells, 2006) Quran and the Concept of the People of the Book It is true that the Quran calls on Jews and Christians to recognize Muhammad's prophetic mission. The Quran rejects the exclusive claim of the Jews being God's "chosen people" and emphasizes Jesus's importance as a prophet, refuting his divinity and the concept of the Trinity. These distinctions arise from the Quran's understanding of itself as the culmination of divine revelation. However, it's important to note that the Quran avoids outright condemnation of Judaism or Christianity. As regards those Muslim fundamentalists who quote 9:29 as their proof text for an “eternal jihad” commanded by God against the Ahl Al-Kitab, it is remarkable with what ferocity they cling to any Quranic verses that deal with fighting and with what cavalierism they dismiss verses that speak positively of Jews and Christians (2:62; 2:111-112; 2:139; 3:113-115; 3:199; 5:44; 5:46-47; 5:69), as if they are able to determine with certainty which of God’s words in the Quran. (Dakake, p.33) The Quran repeatedly uses the terms "Christian" and "Jew" with respect, affirming the validity of their respective faiths (Q.2:62, 2:111-113, 2:120, 5:48, 5:69, 2:82, 22:17). Islam acknowledges its connection to Judaism and Christianity, all tracing their roots back to Abraham. However, the Quran presents itself as the final revelation from God, leading to some key points of difference. The concept of the People of the Book (Ahl al-Kitab) is rooted in the Quran's emphasis on engaging with other religions (e.g., Quran 3:64). This term literally translates to "People of the Scripture" and refers to both Jews and Christians, who share a belief in divinely revealed texts. The Quran approaches the People of the Book in two key ways: Firstly, the Quran affirms the validity of earlier scriptures, stating that it "confirms" what came before (Q.3:4-5, 5:46). This establishes a foundation for interfaith dialogue and understanding. Secondly, the Quran allows for positive relationships with the People of the Book. This includes permitting Muslim men to marry their women and consuming their food and religiously slaughtered animals (Q.5:5). These allowances demonstrate a spirit of tolerance and potential coexistence. Overall, the Quran's concept of the People of the Book lays the groundwork for peaceful interaction and dialogue between Muslims and those following Judaism and Christianity. The Quran frequently acknowledges and affirms the validity of preceding Jewish and Christian scriptures (Q.2:62, 2:83-87, 2:89, 2:91, 2:97), emphasizing the shared Abrahamic tradition and the core message of monotheism. The Quran demonstrates respect for both Jews and Christians. It offers protection and honor to Jews, even being the only non-Jewish scripture to do so (Q.2:40; 2:47; 10:93; 44:30-32). It acknowledges their right to follow their own scriptures for salvation (Q.2:62, 5:69). The Quran holds Jesus and Mary in high esteem, dedicating a whole chapter (Chapter 19) to Mary's story. Similar to Jews, Christians are offered a path to salvation through their own scriptures (Q.2:62, 5:69). The text clarifies that specific verses address extremist factions within Judaism and Christianity, not the entire religions (e.g., Q.3:28 and 5:51). The Quran acknowledges the shared Abrahamic tradition with Judaism and Christianity, respecting and affirming the validity of their scriptures (Q.2:62, 5:46-50). Muslims believe in Moses and Jesus as prophets of God. The Quran promotes tolerance and understanding towards the People of the Book (Jews and Christians) (e.g., Q.29:46, 5:72). Despite historical tensions, the Quran emphasizes commonalities in belief between these religions (Q. 3:64). Any person who believes in one God, engages in good deeds, and acknowledges the Day of Judgment is a Muslim. (Q.2:62) The concept of the people of the book has later been extrapolated to Zoroastrianism, Hinduism and Buddhism. For example, according to some Muslim scholars, the foundation of the concept of Buddha's prophethood finds some basis in Quranic verses that mention "unmentioned prophets" (Q.4:164, 40:78). Muslim scholars delve deeper, drawing connections between these verses and other Quranic terms like "Ṣabi’in," "Dhu al-Kifl," and "at-Tin," to potentially identify the Buddha. (Ramli, p.61). Bibliography: Asad, Muhammad, The Message of the Quran, Bristol: The Book Foundation, 2008 Berwick, Andrew, 2083-A European Declaration of Independence, London 2011 Casanova, Paulo, Muhammed and the end of the World: Critical study of Primitive Islam, translated by David Reid Ross 2016 Dakake, David, The myth of a militant Islam, in Joseph E. B. Lumbard (Ed), Islam, Fundamentalism, and the Betrayal of tradition, revised and expanded, Bloomington, Indiana: World Wisdom, 2009 El Fadl, Khaled Abou, The Place of Tolerance in Islam, Boston: Beacon, 2002, Galadari, Abdulla, Diversity in Heaven: Quranic Perspective Beyond Pluralism, The International Journal of Diversity in Organizations, Communities and Nations Volume 11, Issue 3, 2012 Geller, Pamela, Hate group deceives about Islamic Jew-hatred, WND June 15, 2014 Musaji, Sheila, Hilali-Khan Quran Translation, The American Muslim, October 10, 2012 Ramli, A.F., Awang, J. & Rahman, Z.A., ‘Buddhism according to Modern Muslim Exegetes’, International Journal of Islam in Asia 1(1), December 2020 Sells, A. Michael, "War as Worship, Worship as War," Religion and Culture Forum, December 2006 Sina, Ali, Understanding Muhammad and Muslims, A Freedom Bulwark Book, 2012 Spencer, Robert, The Myth of Islamic Tolerance, In, The Myth of Islamic Tolerance: How Islamic Law Treats Non-Muslims, Ed: Robert Spencer, New York: Prometheus Books, 2005 -------- V.A. Mohamad Ashrof is an independent Islamic humanist scholar from India who regularly publishes articles and papers on Islam and contemporary affairs. His recent books include "Al-Ghazali: An Enlightened Critique" available from Amazon through the link https://www.amazon.in/dp/B0D92XZQ96?&linkCode=sl1&tag=epublica0e-21&linkId=fbe81b6503a1f5b493edd55dbbc9aa47&language=en_IN&ref_=as_li_ss_tl & "Beyond the Rib: Reframing the Creation Story for Equality" available from Amazon through the link https://www.amazon.in/dp/B0D9W59R93?&linkCode=sl1&tag=epublica0e-21&linkId=ba37608b2b7bab52ab5aa7ca3c0bff4f&language=en_IN&ref_=as_li_ss_tl URL: https://www.newageislam.com/islam-tolerance/quranic-message-tolerance-islamic-supremacists-islamophobes/d/132775 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 Complex Route to Gender Equality for Muslim Women in Divorce and Alimony Issues

By Grace Mubashir, New Age Islam 24 July 2024 The Challenges Faced by Muslim Women Navigating Divorce and Alimony Underscore Broader Societal Implications of Legal Interpretations and Cultural Practices. The Intersection of Personal Laws, Constitutional Guarantees of Equality, And Judicial Interpretations Play Crucial Roles in Shaping These Issues in India. Main Points: 1. The Shah Bano case in the 1980s brought significant attention to the plight of Muslim women seeking alimony post-divorce. 2. The courts have ruled that Muslim women can seek additional alimony under CrPC 125, reflecting a growing recognition of the need for comprehensive financial security measures post-divorce. 3. While legal advancements are crucial, societal attitudes and entrenched cultural norms continue to pose significant challenges. -------- Representative Photo ------ Historical Context and Legal Milestones The Shah Bano case in the 1980s brought significant attention to the plight of Muslim women seeking alimony post-divorce. Shah Bano Begum, after being divorced at 62 following a 42-year marriage, sought financial support from her husband. The Supreme Court initially ruled in her favour, advocating for alimony under Section 125 of the Code of Criminal Procedure (CrPC), which applies universally across religious denominations. However, the subsequent political backlash led to the enactment of the Muslim Women (Protection of Rights on Divorce) Act, 1986, effectively limiting Muslim women’s alimony rights to the iddah period. A five-judge bench headed by Chief Justice YV Chandrachud, father of today's Chief Justice DY Chandrachud, changed even the political history of India by Mohd. Ahmed Khan v. Judgment in the case of Shah Bano Begum (1985 SCR (3) 844). In 1978, his 62-year-old wife, Shah Bano, married her husband, Adv. A suit was filed for recovery of costs from Muhammad Ahmad Khan. They lived together for 43 years. The husband went all the way to the Supreme Court to establish the argument that he is entitled to receive expenses only during the Iddah period (three lunar months) as per Islamic Shariah as he is divorced. Rejecting all his arguments, the Supreme Court strictly held that Shah Banu Begum is entitled to costs under CrPC 125. Not only did it place secular law above religious law, but it was fair to ensure the protection of Muslim women in a secular country. Against that ruling, religious leaders organised Sharia protection rallies in all parts of the country. Religious leaders and religious politicians joined them and organised an agitation against the humanitarian decision to pay expenses to the woman who lived with them for 43 years. Prime Minister Shri Rajiv Gandhi surrendered to the fundamentalists of Islam. The Muslim Divorcee Protection Act 1986 was passed to override the Supreme Court ruling. Rajiv Gandhi's Law Minister Ashok Sen introduced the bill in the House that day. The Muslim unification of that time and the creation of laws that favoured religious fundamentalists led to the strengthening of Hindutva politics. They campaigned on a large scale against this "Muslim Appeasement Policy". Ram temple stone-laying and Ayodhya were burnt. The 1986 Act is an unjust law that was achieved by subjugating the political leadership by men standing united against Muslim women in independent India. Although the Act of 1986 had many other features, the way it came about was enough to determine the political future of India and history recorded that religious supremacy subjugated political leadership. The boost it gave to Hindutva politics was not insignificant. This legislative move was seen as a political strategy to appease the Muslim community while ostensibly adhering to Shariah law. Under Shariah, maintenance is provided only during the iddah, after which responsibility shifts to family heirs or the state Waqf Board. This framework, however, often leaves divorced women in prolonged legal battles for sustenance, ignoring their health, age, and living conditions. Recent Judicial Developments Recent court rulings, including the 2024 Supreme Court decision, reaffirm that Section 125 of the CrPC applies to all religious groups, highlighting the constitutional imperative for uniformity and non-discrimination. The judgment allows Muslim women to claim alimony beyond the Iddah period, challenging previous interpretations that restricted such claims to either Shariah or civil law provisions. This marks a significant shift towards aligning religious practices with constitutional values, ensuring equitable outcomes for all Indian citizens. In this case, the Supreme Court has reiterated that the judgment rendering the Shariat Application Act, 1937, inapplicable is fair. In 2010 and 2024, the Supreme Court issued the same verdict as in 1985. But to override the 1985 judgment, the government made a law in 1986 for male subjects. The Supreme Court has issued three important judgments in a way that undermines the essence of the 86 Act. But the fundamental change from 1985 to 2024 is that the religious clergy or religious politicians are not ready to question the justice of the Supreme Court. This shows that even when the religious priesthood takes anti-women positions, the Ummah rejects it. It is also hopeful that no organization like the Congress Party, which led the drafting of the law in 1986, or the Jamaat-e-Islami, Muslim League, Muslim Personal Law Board, etc., which supported it at that time, is taking a position against the 2024 ruling. The Issue of Mehr and Financial Security Mehr, or dower, is a traditional Islamic marriage provision meant to secure a woman's financial future. However, in India, the amount often remains meager, inadequate for long-term support post-divorce. This disparity complicates the debate over whether Shariah provisions suffice for modern financial realities. The courts have ruled that Muslim women can seek additional alimony under CrPC 125, reflecting a growing recognition of the need for comprehensive financial security measures post-divorce. Societal and Cultural Challenges While legal advancements are crucial, societal attitudes and entrenched cultural norms continue to pose significant challenges. Education and advocacy are essential to shift public perceptions and foster a more inclusive legal framework that respects and protects women's rights across all communities. Ensuring that men recognize and act on the financial dependence of homemakers is also vital for gender justice and economic empowerment. If the figures after the 1980s are revised, it can be seen that the rate of polygamy is coming down sharply, and it will be realized at the practical level that the Muslim community is a society that is turning its back on the right of polygamy. But the political leadership is taking the approach of supporting the Muslim clergy to insist on a right that is completely useless. According to Section 494 of the Indian Penal Code, only one marriage is allowed to a person. This section is meant to punish a person who has married more than once. Section 82 of the Indian Penal Code, which came into force on July 1, is similar. Conclusion The journey toward gender equality for Muslim women in matters of divorce and alimony is fraught with complexities rooted in legal interpretations, cultural traditions, and political considerations. As legal precedents evolve, so too must societal attitudes and legislative frameworks to foster a more just and inclusive society for all Indians. The judiciary's role in upholding these principles is paramount in ensuring that every woman can assert her rights with dignity and equality under the law. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-women-feminism/gender-equality-muslim-divorce-alimony/d/132774 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

Targeting of Muslim Community: Commentators Recalled the Apartheid Regimes of South Africa and Nazi Germany

By Ram Puniyani for New Age Islam 24 July 2024 Let’s Imagine the Implications of Such a Directive. Most Commentators Recalled the Apartheid Regimes of South Africa and Nazi Germany. In Nazi Germany, The Jews Were On the Receiving End of Fascist Politics. They Were Asked to Display The 'Star of David' In Front of Their Establishments and Wear the Same On Their Body ------ The recent order requiring eateries in Uttar Pradesh and Uttarakhand to display name plates — which has been stayed by the Supreme Court — has drawn chilling comparisons to apartheid-era South Africa and Nazi Germany, where Jews were forced to identify their businesses, precursing brutal persecution. In the 2024 general elections, the decline of the electoral clout of the Bharatiya Janata Party (BJP) and its failure to reach the majority mark sparked hope that the democratic decline in values of pluralism and diversity may see a recovery. During the elections, himself having realised that Ram Temple magic is no longer effective, Narendra Modi resorted to divisive language all through. He blamed the INDIA bloc for doing mujra (a bowing salutation, in Muslim tradition) for the minorities, whom they want to please. It was also said that the INDIA bloc will change the Constitution to take away reservations of SC/ST/OBC and give it to the Muslims. To add further punch to his rhetoric, the prime minister frightened the Hindu majority by saying that Hindu women’s Mangalsutra (chain indicating the marital status of some Hindu communities) will also be taken away and given to Muslims, among other such derogatory issues. As the matters stood, this hate speech failed to benefit the BJP, and it slid down from 303 seats to 240 in the Lok Sabha. This gave hope that now minorities will be targeted less often and an atmosphere of amity may get promoted. The developments of the past few weeks in the National Democratic Alliance (NDA), led by the BJP, have dashed this hope. The statements and actions of the saffron party leaders and the government in the BJP-ruled states show that they will pursue their old tactics as far as possible. Hemant Biswa Sarma, the Assam chief minister, notorious for such outpouring, stated that Assam will soon become a Muslim majority state. As per him, the percentage of Muslims in 1951 was 12% (later he revised this figure to 14%) and now Muslims are 40% of the state population. His figures are totally fake, intended to stir up fear and alarm among Hindus. The percentage of Muslim population in 1951 was 24.68% as per census figures and as per 2011 census figures Muslims in Assam are 34.22%. Old habits die hard for many. A classic case is here to be witnessed. In West Bengal, where the BJP bit the dust coming down from existing 18 MP seats to 12 this time, party leader Suvendu Adhikari, put the blame of BJP’s decline on Muslims, and proclaimed: “We do not need to talk about Sabka Saath and Sabka Vikas (everybody’s development, taking along everybody). We will decide who supports us, and we will support them. Stop this talk of Sabka Saath, Sabka Vikas.” Many from the BJP stable disowned his statement, but Adhikari’s words and tenor reveals the real political goals of this party. To cap it all in Muzaffarnagar, the deputy inspector general of police (DIG) issued instructions that on the route of the Kanwar Yatra (a Holy procession devoted to Lord Shiva) all the eateries, stalls and hotels should display the names of owner and workers right in front. Notably, the Supreme Court on Monday (July 21) stayed these directions issued by the Uttar Pradesh and Uttarakhand governments, that directed eateries in Kanwar Yatra route to display names. A bench of Justices Hrishikesh Roy and S.V.N. Bhatti passed an interim order prohibiting the enforcement of the government directives. As per the directive that was issued by the Uttar Pradesh local administration, "All the food outlets, eateries and food joints across the state will have to put up a “nameplate,” displaying the names of owners/proprietors and staff members." "This has been done to maintain the 'purity of faith' for Hindu devotees who undertake the Kanwar Yatra, in the month of Shravan (a holy month as per the Hindu calendar),” the administration had claimed, justifying the move. Uttarakhand had joined Uttar Pradesh in announcing the rule, and multiple other BJP-governed states were set to follow suit, signalling a broader adoption of this policy. In the face of criticism, the state administration added that this has to be done voluntarily. This is a very interesting order, where does the volition exist for those who are supposed to follow it? The honourable prime minister, the supreme leader has maintained a stoic silence on this order, indicating that this is the policy of the party. This move has been criticised by the BJP’s NDA allies like Janata Dal United (JD(U)), Lok Janshakti Party (Ramvilas Pasvan) (LJP (Ramvilas Pasvan)), among others. This is a case where we come to know that in the coalition, the allies of the BJP don’t matter to the prime minister, and the BJP will rule the roost. However, this is probably the most divisive step taken by the BJP. Already Muslims employees of Hindu establishments on the route have been laid off. The whole notion of purity and pollution should not be applicable in present times. The Kanwar Yatra from Haridwar to the local Shiva temples is a fairly old phenomenon. It became more prominent during the last few decades, from 1980s onwards, quite in tune with the rise of politics in the name of religion, beginning with the Ram Temple movement. Now lakhs and lakhs of people participate in it. Let’s imagine the implications of such a directive. Most commentators recalled the apartheid regimes of South Africa and Nazi Germany. In Nazi Germany, the Jews were on the receiving end of fascist politics. They were asked to display the 'Star of David' in front of their establishments and wear the same on their body. Their persecution became easy as already their establishments could be easily identified. On the Kanwar route the step seems to be an anticipatory one and it is likely that the BJP in other states, on other pretext may find this an easy way to identify Muslims. At present, it seems that sectarian politics has deep roots in the body politic of the nation. Electorally defeating this party and its opportunist allies is a mere first step to restore pluralism in the country. The targeting of Muslim community is also running parallel to decline in their political representation. The Rashtriya Swayamsevak Sangh-BJP (RSS-BJP) ideologues are arguing that they tried to de-communalise Muslim politics. It is a hoax as the present episode shows. Still they are totally silent on why the BJP does not have a single Muslim MP in Lok Sabha, not a single Muslim minister in the Cabinet at any level. They argue that now the BJP is trying to link with the Pasmanda Muslims. Do they realise who is the biggest victim of the BJP's politics? Just in the case of the present Kanwar Yatra episode, one can tell that the Pasmanda Muslims would have been the biggest losers with the present move of the BJP, if the apex court didn't stay the directions. One feels the INDIA coalition should vociferously oppose such a move of the BJP as it is imperative that the inclusive values have to be brought to forefront to confront such regressive policies aiming at further splitting the society and taking one more step towards a Hindu nation. URL: https://www.newageislam.com/current-affairs/muslim-community-apartheid-south-africa-nazi-germany-/d/132776 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

Abuse of Religion: Raising Awareness and Promoting Accountability

By Kaniz Fatma, New Age Islam 20 July 2024 Understanding and Preventing Abuse of Religion Main Points: 1. Abuse of Religion involves using religion to manipulate, control, or harm others. 2. Common forms include the use of religious teachings or doctrines to justify harmful behaviour or control over others. 3. Harassment and humiliation are also common forms of abuse of religion. 4. Gurus and Babas manipulate followers of various religions to extract money from them, preying on their spiritual beliefs and vulnerabilities. 5. Politicians use religious affiliations and sentiments to secure votes and support during elections, exploiting the deep-rooted beliefs and emotions of the electorate. 6. Despite the noble intentions of many religions, they have been vulnerable to manipulation by those seeking to further their own agendas. 7. Victims of abuse of religion should be provided with support and resources to heal from the trauma they have experienced. ------- Abuse of religion is a serious issue that can have far-reaching consequences on individuals who experience it. This form of abuse involves using religion as a tool to manipulate, control, or harm others. It can take various forms, including emotional and physical abuse, as well as spiritual manipulation and coercion. Abuse of religion is not limited to any specific religion or belief system and can occur in any religious context where power dynamics are exploited. One common form of abuse of religion is the use of religious teachings or doctrines to justify harmful behaviour or to exert control over others. This can include using scriptures or religious texts to justify abusive actions, such as physical punishment, forced isolation, or emotional manipulation. In some cases, religious leaders or authorities may exploit their positions of power to engage in abusive behaviours, taking advantage of their followers' trust and vulnerability. Harassment and humiliation are also prevalent forms of abuse of religion. Individuals may be subjected to verbal attacks, ostracism, or public shaming based on their religious beliefs or practices. This can lead to feelings of shame, guilt, and self-blame, as well as damage to one's self-esteem and mental well-being. In extreme cases, abuse of religion can result in long-term psychological trauma, affecting the victim's ability to trust others and engage in religious practices or communities in the future. Moreover, abuse of religion can also manifest in the form of the misuse of religion for personal gain or to further a particular agenda. This can include financial exploitation, physical abuse, or manipulation for political or ideological purposes. In these cases, religion is used as a cover or justification for harmful actions, allowing abusers to maintain control and silence their victims. Gurus and Babas manipulate the faithful followers of various religions to extract money from them through various schemes and practices, preying on their spiritual beliefs and vulnerabilities. These self-proclaimed spiritual leaders often leverage religious sentiments to amass wealth at the expense of their devoted devotees. In a similar vein, politicians strategically utilize religious affiliations and sentiments to secure votes and support during elections, exploiting the deep-rooted beliefs and emotions of the electorate to further their own agendas. Religions on Earth are frequently the subject of intense scrutiny and exploitation because of their diverse range of beliefs, customs, and rituals. Religious beliefs have been used by a variety of people and organisations throughout history for their own benefit, control, or power, which has caused disputes and divisions within society. The many ways that religion has been interpreted and expressed have been used as weapons to defend injustice, prejudice, and war, continuing an exploitative cycle that continues to this day. Despite the noble intentions and teachings that many religions espouse, they have been vulnerable to manipulation by those seeking to further their own agendas. Institutions and leaders have used religious principles to subjugate followers, amass wealth and power, or incite fear and division among communities. The intrinsic connection between religion and culture has often been exploited to reinforce existing power structures and hierarchies, perpetuating inequality and injustice in the name of faith. Furthermore, believers and sacred traditions have been exploited as a result of the commercialization of religious activities and objects. The business side of religion has occasionally obscured the genuine meaning of faith and resulted in the exploitation of weak people looking for support and direction, from the selling of relics and blessings to the commercialization of spiritual experiences. Fundamentally, religions remain a double-edged sword that may be used for both enlightenment and exploitation due to its enormous influence on human beliefs and behaviours. In order to create a more just and equitable world, it is imperative that people interact critically with religious teachings and practices, challenging manipulation and opposing all forms of exploitation. It is essential to recognize the signs pertaining to abuse of religion and to take action to prevent it from occurring. This includes promoting awareness and education about healthy religious practices, fostering open communication within religious communities, and holding abusers accountable for their actions. Victims of this abuse should be provided with support and resources to heal from the trauma they have experienced. In conclusion, abuse of religion is a complex and damaging phenomenon that can have profound effects on individuals and communities. By raising awareness, fostering dialogue, and promoting accountability, we can work towards creating safer and more inclusive religious spaces where all individuals can practice their beliefs freely and without fear of harm. ------ Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam URL: https://www.newageislam.com/islam-spiritualism/abuse-religion-awareness-accountability/d/132773 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 Legacy of Imam Muhammad Taj Faqih Hashmi: A Sufi Trailblazer from Jerusalem to Bihar

By Syed Amjad Hussain, New Age Islam 24 July 2024 In a significant chapter of Sufi history, Imam Muhammad Taj Faqih Hashmi stands out for his remarkable journey from Jerusalem to Bihar in the late 12th century. Arriving in 1180 AD at the age of 50, Taj Faqih Hashmi not only made a profound impact on the region’s spiritual landscape but also established a lasting legacy through his teachings and lineage. He reached Bihar and established the first Khanqah of Bihar. He is also known as the Fore-father of a large Muslim community living in the Magadh area of Bihar. A Journey Across Continents Imam Muhammad Taj Faqih Hashmi embarked on his journey from Jerusalem, a city deeply entrenched in Islamic history, to the Indian subcontinent. His arrival in Bihar marked a pivotal moment in the region's spiritual history. Known for his profound Sufi teachings, Taj Faqih Hashmi engaged in a notable conflict with Raja Manyer, the King of Maner. Taj Faqih Hashmi's success in spreading Sufism in Bihar was a landmark event, establishing him as a key figure in the region's spiritual development. His approach to Sufism, emphasizing the transformative power of spiritual enlightenment and the deep connection to the divine, resonated profoundly with the local population. A Legacy of Spiritual Leadership Imam Taj Faqih Hashmi was not only a prominent Sufi saint but also a family patriarch. His offspring—Shaikh Israil, Shaikh Ismail, and Shaikh Abdul Aziz—continued his spiritual mission and played critical roles in the propagation of Sufism. Notably, Shaikh Israil's son, Hazrat Kamaluddin Yahiya Maneri, also known as Yahiya Maneri, furthered the family’s influence in the Sufi tradition. Yahiya Maneri’s contributions to Sufism are well-documented, and he is renowned for his writings and spiritual teachings. As the grandson of Imam Taj Faqih Hashmi, Yahiya Maneri inherited a rich legacy of Sufi scholarship and leadership. The Broader Family Influence The influence of Imam Taj Faqih Hashmi's family extends beyond Yahiya Maneri. Shaikh Sharfuddin Yahiya Maneri, another prominent Sufi figure, was the son of Yahiya Maneri. Sharfuddin Yahiya Maneri's maternal grandfather, Peer-e-Jagjot Qazi Syed Shahabuddin Suhrawardy, who rests at Kachchi Dargah in Patna, was an esteemed figure in the Suhrawardiyya Sufi order. This connection underscores the extensive spiritual network and influential heritage of Imam Taj Faqih Hashmi's descendants. Impact and Legacy The legacy of Imam Muhammad Taj Faqih Hashmi is a testament to the enduring power of Sufi spirituality and its capacity to cross cultural and geographic boundaries. His journey from Jerusalem to Bihar not only illustrates the dynamic nature of Sufi missionary work but also highlights the profound impact of his teachings on the region’s spiritual landscape. As scholars continue to explore and document the history of Sufi saints like Taj Faqih Hashmi, it becomes increasingly clear that their contributions are central to understanding the development of Islamic spirituality in South Asia. His lineage, spanning multiple generations of Sufi scholars and saints, remains a significant part of the region’s spiritual heritage. In summary, Imam Muhammad Taj Faqih Hashmi's life and legacy exemplify the transformative impact of Sufism across continents and generations. His teachings and the subsequent influence of his family members underscore the lasting significance of his spiritual journey from Jerusalem to Bihar. ------ Syed Amjad Hussain is a Bihar-based Author and research scholar of Sufism. He is affiliated with the Shyama Prasad Institute of Technology and Management, Kolkata. URL: https://www.newageislam.com/islamic-personalities/imam-muhammad-taj-faqih-hashmi-sufi-jerusalem-bihar/d/132772 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why're We So Rude and Crude On Social Platforms?

By Sumit Paul, New Age Islam 24 July 2024 Have you ever thought, what makes us so toxic, splenetic, threatening and abusive on social platforms? Whichever platform it may be, even a dignified forum of New Age Islam also becomes a medium for certain individuals to verbalize their anger and frustration on someone. The faceless intangibility of today's communication mode has made it amply clear that we all can stoop to unthinkably low levels of communication. The smug assurance that the other person is unable to see you and vice versa, emboldens us and unleashes our vindictive as well as abusive selves. It's so spontaneously volcanic that even we are not aware of this latent aspect of our personality. Faceless existence brings out our true essence, which is often not so pleasant. Culture, sophistication, decency, language, refinement and pedigree are all fake and fancy words. We are all capable of doing and speaking utterly obnoxious things in the secrecy of four walls. The key-hole morality, suggesting that we are what we are when nobody's watching, is eternally relevant in judging all people without an exception. While interacting on various social platforms with people whom we've never met in life, we often forget that we're degrading ourselves to the extent of feeling utterly ashamed afterwards and at the same time, demeaning the other person as well. Why do we do this? Can we call it just fun or harmless frustration? NO. Sociologists have begun to believe that abusive nature or verbal indiscretion (to put it euphemistically) is a trait human beings are born with. Some can suppress it, but most of us cannot. We try to find a corner to express the crude sides of our persona. That's the reason, we love dark corners and keep deceiving ourselves as 'enlightened ones.' We are perpetual self-deceivers, too lowly to call ourselves even truly 'educated,' let alone enlightened. We are all deviants, hitherto unmasked and unpeeled. At the same time, the assurance that we're not face to face with the person, makes us rudely bold. Faceless communication is always masked and 'safer' in the sense that an individual's identity is forever concealed and encrypted. That makes us so audaciously and outrageously 'bold' and 'candid' on social media. Today, we're living with two selves: Real self vis-a-vis Cyber self which is no less than self-delusion and sort of a Hamletian Dilemma because we don't know which one is true and which one is fake! ----- 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/rude-crude-social-platforms/d/132771 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

Upholding Good Deeds and Values for Harmonious Mutual Relationships

By Ghulam Ghaus Siddiqi, New Age Islam 23 July 2024 Engaging In Good Deeds Including Compassion, Empathy, Equality, Justice, Respect Of Human Rights Not Only Fosters A Profound Sense Of Self-Respect Within Oneself But Also Garners Admiration And Respect From Those Around Us; It Is This Intertwining Respect That Forms The Foundation For Harmonious And Mutually Fulfilling Relationships. Main Points 1. Promoting Good Deeds including Compassion, Empathy, Equality, Justice, Respect of Human Rights 2. Fosters reciprocal respect and mutual understanding. 3. Builds trust, empathy, and goodwill through respectful exchange. 4. Uplifts others and promotes self-worth. 5. Promotes harmonious coexistence, collaboration, and shared fulfilment. 6. Nurturing respect and reciprocity leads to harmonious mutual relationships. ------ Upon delving into the insightful article penned by Adis Duderija Sahib, under the thought-provoking title "The Emergence of the True Good: Nurturing Deeply Mutual Relationships," a profound realization dawned upon me. It became markedly clear that the intrinsic essence of respect, when embraced with conscious intention and sincere action, emerges as a quintessential element that not only enables but propels the nurturing and sustenance of deeply mutual relationships into flourishing realms. This profound realization ignited a fervent curiosity within me, a driving force that propelled me towards a thorough exploration of the nuanced pathways leading towards the cultivation and manifestation of respect, all in pursuit of enhancing, enriching, and fortifying the intricate threads that weave the tapestry of mutual relationships. In delving into the metaphysical foundations of this concept, a moment of spiritual clarity unveiled the indispensable truth that the very bedrock upon which genuine, harmonious mutual relationships are built consists of the embodiment and perpetual existence of virtuous deeds and benevolent intentions. These noble acts serve not merely as individual gestures but as foundational bricks that not only cultivate an inherent self-respect within an individual but also act as conduits for the dual recognition and reciprocation of respect from others, thus setting in motion an intricate process of mutual appreciation. It is within this delicate dance of reciprocal respect and mutual honour that the intricate and multi-coloured tapestry of harmonious relationships is meticulously woven, fostering an environment brimming with unity, compassion, and profound understanding among the varied individuals inhabiting the vast expanse of the human globe. Spiritually speaking, the concept of respect and honour begins to gradually take root within an individual's core being. As one engages in acts of kindness and goodness, a sense of self-respect and dignity naturally emerges. This internal acknowledgment of one's good deeds [Aamaal-e-Saaliha] serves as the foundation for building a profound sense of respect that extends outward from the individual's inner world to the external realm. Muslim mystics and Sufis, known for their profound spiritual insights, have consistently emphasized the importance of humility in the face of good deeds. According to their teachings, individuals who engage in acts of kindness and righteousness should shun arrogance and instead cultivate a spirit of gratitude towards Allah Almighty. This humility is seen as a means of acknowledging the divine source of their virtuous actions, recognizing that their ability to do good deeds comes from the grace and guidance of a higher power. By attributing their good deeds to Allah, individuals not only escape the trap of self-conceit but also reinforce their connection to the spiritual realm. This attitude of gratitude serves as a safeguard against the ego's tendency to inflate itself, reminding believers that their accomplishments are but a reflection of Allah's infinite mercy and blessing. In the eyes of Muslim mystics, true piety lies not in the outward display of virtuous actions but in the inner attitude of sincere thankfulness and humility. Therefore, the practice of expressing gratitude to Allah for the opportunity to perform good deeds becomes a form of spiritual discipline, guiding individuals towards a deeper awareness of their dependence on divine grace and wisdom. Ultimately, the message conveyed by these mystics is one of profound reverence and gratitude, urging believers to approach their good deeds with a sense of humility and awe, recognizing that every act of kindness is but a manifestation of Allah's boundless love and compassion towards humanity. In contemporary society, many individuals seek admiration and respect from those around them, yet often struggle to attain it. This can be attributed to a spiritual affliction or a moral malaise. The root cause of this spiritual ailment lies in the commission of wrongful deeds. When one engages in actions that are deceitful, corrupt, unjust, discriminatory, or violent, their inner essence becomes tainted, eroding their capacity to feel genuinely respected and esteemed. Despite outward appearances or attempts to demand respect from others, deep down, they are cognizant of the fact that their past actions have undermined their own sense of worthiness. The spectrum of bad behaviours that contribute to this spiritual disease is vast and includes acts such as bribery, oppression, fanaticism, and discrimination. Whether these actions are carried out covertly or brazenly, the individuals involved find themselves unable to experience true respect and honour. While they may project an aura of goodness to those around them, the nagging truth persists within their conscience that their legacy is stained with malevolent deeds that render them unworthy of genuine respect. Ultimately, despite attempts to compel others through force or coercion to venerate them, these individuals grapple with an internal turmoil stemming from their own misdeeds, which diminish their capacity for true self-respect and honour. It is paramount to emphasize and underscore the essential nature of fostering respect as a foundational element in the cultivation of positive, interconnected relationships which are characterized by mutual understanding and harmony. The cultivation and manifestation of respect truly flourishes when one is able to fully embrace and embody both self-respect and respect from external sources, thus creating a harmonious synergy that positively impacts interactions and relational dynamics. This mutual respect, encompassing both internal and external dimensions, culminates in a harmonious existence when individuals consistently engage in altruistic acts and embody principles of kindness, empathy, and compassion towards one another. Ultimately, it is through consistent practice and embodiment of these virtues that the environment conducive to nurturing and maintaining robust, respectful relationships is established, further solidifying the importance of respect as a cornerstone for healthy and fulfilling interpersonal connections. In conclusion, fostering harmonious mutual relationships necessitates the cultivation of virtuous behaviours across all segments of society. Essential components of these behaviours include the fair and equitable treatment of minorities, the eradication of societal injustices, the prevention of violence and terrorism, the prohibition of discriminating against individuals based on their religions, the steadfast commitment to upholding justice regardless of one's affiliations, the eradication of corruption and bribery, and the cessation of the unjust exploitation of the labouring class and the marginalized. Embracing these principles fosters a community built upon respect, fairness, and equality, where all members can thrive with dignity and security. It is incumbent upon us to actively work towards creating a society where compassion and kindness are the norm, leading to a world where every individual is valued and respected for their inherent worth and contribution to the collective well-being. Only by upholding these values can we forge a future where mutual understanding and cooperation prevail, paving the way for a more just and equitable world for generations to come. ----- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi, a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. He has contributed to Islamic scholarship on various topics, including deradicalization strategies, moderation within Islamic teachings, counter-terrorism efforts, and combating Islamophobia. He also addresses the need to challenge radical ideologies through arguments and scholarly discourse. His work also covers human rights principles, religious rights, and Islamic mysticism. URL: https://www.newageislam.com/spiritual-meditations/good-deeds-values-harmonious-mutual-relationships/d/132767 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

Gambia Bans Female Genital Mutilation to “Uphold Religious Loyalty and Safeguard Cultural Norms and Values”

By Asad Mirza, New Age Islam 23 July 2024 Most Girls Are “Circumcised” In This Way In Egypt, Sudan And The Horn Of Africa, In The Muslim Countries Of West Africa, And In Indonesia, Usually Under The Age Of Five. It Is Less Common In The Eastern Arab Countries (Eg, Iraq, Saudi Arabia And Yemen), And Rare In Iran, Turkey And Pakistan, But The Victims Are Overwhelmingly Muslims. So Are The Perpetrators. ------- Representative image from File ------ In a welcome move, MPs in Gambia, recently voted to retain a law outlawing female genital mutilation (FGM), sparking joy and relief among campaigners. The move also reinforces this un-Islamic origin of this practice in Africa and elsewhere. Last week, thirty-four out of 53 Gambian lawmakers voted to maintain the FGM ban, which was introduced in 2015, aid workers told the Guardian. The remainder voted to repeal it. There was certainly an air of jubilation amongst the anti-FGM activists and workers of the world bodies, like the WHO, UNICEF, UN Women who have continuously waged an advocacy campaign against this barbaric practice. Jaha Dukureh, an FGM survivor and founder of Safe Hands for Girls, said: “Today we stood on the right side of history one more time. We have shown that even if they burn down this country, we will rebuild to protect our women and girls. Today, we won for Gambia.” According to the UN, Gambia has the ninth-highest rate of FGM in the world. Almost three-quarters of Gambian women between 15 and 49 have undergone FGM, which involves the partial or total removal of the external female genitalia. Nearly two-thirds of them were cut before the age of five. The bill was tabled in March by Almameh Gibba, who said he did so to “uphold religious loyalty and safeguard cultural norms and values” in the Muslim-majority state. It was initially approved by a majority of MPs, which forced human rights campaigners to intensify lobbying against the move. The law’s repeal was backed by Muslim clerics, who hold much sway in the Gambia, a conservative country of 2.7 million people. The vote was taken following the bill’s second reading after being referred to a parliamentary committee for consultation. A third and final reading had been tabled for next week. Fabakary Tombong Jatta, the speaker of parliament, said: “(We) cannot be engaged in such a futile exercise as to allow the bill to proceed to a third reading. The bill is rejected and the legislative process exhausted.” Judy Gitau, coordinator for Equality Now’s Africa office, applauded last Monday’s vote for setting a precedent. She said: “Repealing the FGM law was going to set a new low in the pushback against women’s rights.” While welcoming the move to uphold the law, human rights campaigners warned that more needed to be done to improve the lives of women and girls in the West African country. Binta Ceesay, women’s rights manager at ActionAid Gambia, said: “Since FGM was banned nearly a decade ago, we have made encouraging strides in ending the practice, but it has not been enough.” The World Health Organisation estimates that about 230 million women and girls have undergone this traditional procedure, in which not only the clitoris but often also the inner and outer labia are cut away by a knife or razor, usually without anaesthetics, antiseptics or antibiotics. Infections, some of them fatal, are commonplace. Most girls are “circumcised” in this way in Egypt, Sudan and the Horn of Africa, in the Muslim countries of West Africa, and in Indonesia, usually under the age of five. It is less common in the eastern Arab countries (eg, Iraq, Saudi Arabia and Yemen), and rare in Iran, Turkey and Pakistan, but the victims are overwhelmingly Muslims. So are the perpetrators. This poses a real problem for the anti-FGM campaigners, because most of the people who do this to their girl children are convinced that it is an Islamic practice, or even a religious obligation. It particularly appeals to men who are obsessed about female “chastity”. These attitudes are common even in the farthest reaches of the Islamic world, like the Muslim-minority parts of Russia. When a 2016 report ­revealed the practice is widespread in the mountain villages of Karachayevo-Cherkessia. Samira Daoud, Amnesty International Regional Director for West and Central Africa, said: “We welcome with great relief the rejection of the bill aimed at reversing the ban on FGM in Gambia. In 2015, the adoption of the Women’s (Amendment) Act, which criminalises and sets out punishments for performing, aiding and abetting the practice of FGM, represented a significant milestone in the country’s efforts to safeguard girls’ and women’s rights. It was essential that this progress be protected.” In a joint statement UNICEF Executive Director, Catherine Russell, UNFPA Executive Director, Natalia Kanem, WHO Director-General, Dr Tedros Adhanom Ghebreyesus, UN Women Executive Director, Sima Bahous, and UN High Commissioner for Human Rights, Volker Türk said: “The decision to maintain the FGM ban aligns with The Gambia's international and regional commitments to prevent harmful practices against girls and women, consistent with the Convention on the Rights of the Child (CRC), the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), the African Charter on the Rights and Welfare of the Child, and the Maputo Protocol protecting African women’s rights.” Islam and FGM There is no mention of female circumcision in the Holy Qur’an, and only five hadiths (reports of what Prophet Mohammed actually said) refer to it. None of them states that it is a religious duty, and there is no evidence that the Prophet(PBUH) had any of his wives or daughters circumcised. Why do the hadiths mention it at all? “It is as if Islam deemed it necessary to regulate this practice which was already performed by the Arabs prior to the advent of Islam,” suggests Egyptian Islamist scholar Dr Mohamed Selim Al-Awa, founding General Secretary of the International Union of Islamic Scholars. Senior Muslim religious authorities agree that FGM is neither required nor prohibited by Islam. The Qur’an does not mention FGM or male circumcision. FGM is praised in a few hadiths as noble but not required, and moreover the authenticity of these hadith has been questioned. Several Muslim leaders have called for an end to the practice. In 2004, after CNN broadcasted images of a girl in Cairo undergoing FGM, the then Grand Mufti of Egypt Muhammad Sayyid Tantawi declared that hadiths on FGM as unreliable. A conference at Al-Azhar University in Cairo in 2006 saw prominent Muslim clergy declare it unnecessary. Sheikh Ali Gomaa, the then Grand Mufti of Egypt, stated: "It's prohibited, prohibited, prohibited." Ekmeleddin İhsanoğlu, Secretary-General of the Organisation of Islamic Cooperation said in 2012 that FGM was “a ritual that has survived over centuries and must be stopped as Islam does not support it.” Indeed, it would be much preferable if international Islamic organisation like the OIC join hands with world bodies like the UNICEF, UN Women etc. to put a complete ban on this inhuman practice in today’s modern world. ------- Asad Mirza is a Delhi-based senior political and international affairs commentator and a media consultant. URL: https://www.newageislam.com/islam-women-feminism/gambia-fgm-religious-cultural-values/d/132766 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

Perceptions vis-a-vis Beliefs: A Rejoinder

By Sumit Paul, New Age Islam 23 July 2024 Arguing for The Sake of Argument Invariably Leads to Resentment Anon While I admire FP's step by step analysis with a view to debunking my concept of beliefs versus no beliefs, I must say that s/he too has made the same mistake of equating perceptions with beliefs. Please read my comment on Mr Siddiqi's comment. I've clearly stated that perceptions often segue into beliefs. A belief is a hardened perception; harder than granite. All humans have perceptions. We cannot exist without them (perceptions). But 'to perceive' and 'to believe' are two different and discrete things. What you perceive is not always what you believe. Rather than saying, it's impossible not to have any belief, the logical statement should be, it's impossible not to have any perception. Perception is a powerful force that can shape our beliefs and opinions. We tend to believe what we see, and we may be more likely to trust people or situations that appear familiar or consistent with our expectations. This can be both a positive and negative thing. On one hand, it can help us make quick and accurate judgments, but on the other hand, it can lead us to make assumptions that are not based on reality. In the field of philosophy and phenomenological research, perception precedes belief/opinion. British sociologist Anthony D Smith says, perception is related to belief and although we do not necessarily "believe in the existence of the objects we perceive, nor that they actually have their ostensible characteristics […] the relation between perception and belief is more than merely contingent." What you perceive to be true is your belief. If you don't believe in anything to be true and remain insouciant, it doesn't make you a sceptic or non-believer. Nor is your insouciance or indifference any kind of a belief. It's a (clean and clear) state of mind. Humans are too fond of nomenclature and psychological grouping, derogatorily known as ghettoisation. Since most of us are believers (of course, in varying degrees), we tend to believe that those handful of people having no beliefs must have a belief! Ve Log Akele Kyon Rah Jaaein (Why should those people remain intellectually alone and aloof)? Always remember, mass mediocrity cannot tolerate, even envisage, eclecticism and a coterie of evolved humans. This is called Cathartic Pulling, "Dil Bahal Toh Jayega Iss Khyal Se / Haal Mil Gaya Tumhara Apne Haal Se" Think over the Buddha's sagacious sutra in Pali, "Disham Na Vaarit Prakram" (Perceive; do not believe) because to believe is to be ghettoised. You may say, many beliefs have been useful to mankind. I'm afraid, those aren't beliefs. Those are spirits of mankind; zeitgeist in German. Contrary to the general tenor, a person without beliefs is not a nihilist or anarchist. He's a Drashta (spectator without likes and dislikes). To have perceptions is to be intellectually alive, active and agile: Cartesian Cogito, ergo sum. To have even one belief is a death knell for cerebral ascension. Beliefs block all roads. Don't let your perceptions descend, deepen and degenerate into beliefs for, beliefs are concretization of perceptions and distortion of realities. An individual without any belief is always an anathema to those who live with beliefs and love to wallow in them. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/perceptions-beliefs-rejoinder/d/132765 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