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

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

The Perils of Misusing Religious Texts in Political Discourse

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

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

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

The Transformative Power of Mentorship: Lessons from Sufi Tradition

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

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

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

From Divine Command to Rational Imperative: How Philosophy Reinterpreted Religious Morality

By Naseer Ahmed, New Age Islam 29 October 2024 Religious teachings and philosophy have long intersected in the realm of ethics, yet they approach morality from distinct perspectives. Religion often presents moral guidance as a set of divine commands, describing virtues that might not have made intuitive or rational sense at first but became valued for their societal benefits over time. Philosophy, in turn, has reinterpreted these moral rules, building on the cumulative wisdom of religious teachings to establish a rational framework for ethical behaviour. This transformation has not only solidified these moral insights but made them accessible across diverse contexts, including secular ones. Religious Ethics: Establishing Morality with Divine Authority Religious ethics provide a foundation for morality deeply rooted in sacred teachings believed to be divinely inspired. Values like compassion, justice, honesty, and patience are presented as virtues to embody, aligning individuals with a higher purpose. This form of moral guidance, often descriptive, requires no external justification; these values are to be followed as they are divinely decreed. Religious moral systems arose out of necessity: many of the virtues they promote—such as selflessness, patience, and forgiveness—run counter to self-interest and could not have made immediate rational sense in their societies. It would have been difficult, if not impossible, for early civilizations to rationally agree upon and adopt these principles purely on speculative grounds. Instead, these teachings relied on authority, sacred narrative, and communal reinforcement to ensure adherence. Moreover, many law-giving prophets, such as Moses and Muhammad, were also political leaders with the authority to enforce these moral laws, often implementing strict punishments for transgressions. This combination of religious authority and political power helped ensure that moral rules were observed and reinforced over generations. The societal benefits—stability, cohesion, and reduced conflict—became visible only over time, creating a long-term empirical “proof” of these values’ benefits, which would later inform philosophical reflection. Philosophy and the Rationalization of Morality Philosophy reinterpreted religious ethics through the lens of reason and empirical observation, shifting from descriptive to normative ethics. Where religious teachings present virtues as divinely mandated truths, philosophy attempts to justify these principles through rational discourse, observation, and universal applicability. This transformation occurred as philosophers observed the centuries-long benefits of religious moral systems, providing a basis for reinterpreting these virtues through a secular lens. In this way, philosophy transformed what began as religiously inspired, divinely sanctioned rules into rational moral imperatives. Stoicism, for instance, emphasizes resilience, patience, and acceptance—virtues that align with many religious teachings. But while religious teachings frame these values as obedience to divine will, Stoicism argues that they align with the natural order and cultivate inner strength, providing a rational, universally applicable framework. Similarly, Enlightenment thinkers like Kant articulated moral principles rooted in rationality rather than divine command. Kant’s categorical imperative—acting only according to maxims that can be universally applied—reflects values like honesty and respect. Though the virtues bear resemblance to religious teachings, Kant’s approach reframes them as universal obligations that stand independently of religious belief. The Transformative Role of Philosophy: From Descriptive to Normative Ethics Philosophical reinterpretation allowed religious descriptive ethics to become universal normative principles. Philosophy took the empirical wisdom of religious teachings, observed over centuries, and developed ethical systems that appeal to reason rather than religious authority. Concepts like justice, compassion, and honesty, embedded within religious teachings, were refined into principles that hold up under rational scrutiny, making them applicable in both religious and secular contexts. The Golden Rule, for example, appears in nearly all major religious traditions, instructing followers to treat others as they wish to be treated. When philosophy embraced this principle, it gained secular legitimacy as a universally understood moral maxim. Instead of being accepted solely on faith, it could be justified through logical reasoning, resonating even with those outside any specific religious tradition. Secular Morality and the “Catch Me if You Can” Dilemma While secular laws aim to uphold ethical standards, they often rely on surveillance, justice systems, and enforceable consequences to ensure compliance. In this system, adherence is frequently based on practical calculations—avoiding penalties or seeking rewards—resulting in a “catch me if you can” mindset. Compliance can become negotiable, determined by considerations of the benefits of breaking the law, the consequences of detection, and the perceived likelihood of evading detection or punishment. Religious morality, by contrast, is self-governing and absolute for those with unshakable faith. It is rooted not in fear of consequence but in a devotion to divine command, where moral actions are acts of worship and alignment with a higher purpose. For individuals like Gandhi, Martin Luther King Jr., and Mother Teresa, this religious conviction transcended personal gain and inspired them to make profound sacrifices for their beliefs. For them, morality was not simply a social contract but a duty to God, which made them willing to lay down their lives for the principles they championed. The scarcity of secular or atheist equivalents to such figures raises questions about the unique role of religious belief in inspiring personal sacrifice. Many atheists and secularists contribute meaningfully to society, guided by principles like justice and human rights. However, the willingness to sacrifice deeply, often without concern for personal consequence, may stem more naturally from religious conviction, which frames life’s purpose in terms of service to a transcendent cause. This spiritual framework can inspire sacrifices that are harder to justify in secular terms, where ethical frameworks often centre on practical benefits within a finite life. Religious Morality’s Enduring Legacy in Secular Ethics This process of translating religious ethics into philosophical norms reveals an important insight: secular moral frameworks rely heavily on the foundational work done by religious traditions. The most durable, universally resonant moral principles—those withstood by societies for millennia—are often rooted in religious teaching, benefiting from the authority, reinforcement, and stability provided by religious institutions. Philosophers, then, did not “create” these morals so much as translate and rationalize them. Concepts like human rights, seen as modern secular achievements, trace their origins to principles espoused by religious morality, such as the inherent dignity of individuals. These principles were practised and observed, providing a foundation of evidence for their value in society. Conclusion: A Partnership of Faith and Reason The interplay of religious and philosophical ethics demonstrates that enduring moral principles are the product of divine guidance refined and rationalised by human reasoning. Religious teachings provided humanity with counterintuitive, transformative ethics that could not have been easily rationalised without their divine origin. Philosophy later rationalised these rules, creating a universally applicable framework that resonates beyond religious boundaries. In our diverse modern world, this partnership between religion and philosophy allows for a moral landscape that appeals to both faith and reason. Religious values continue to inspire adherence and devotion, while philosophical ethics enable these principles to be shared, questioned, and applied in a pluralistic society. Together, they offer a way forward: a pursuit of the good life, grounded in principles that have withstood the test of time and the scrutiny of reason. -------- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. ----------------- URL: https://newageislam.com/islamic-ideology/divine-rational-philosophy-religious-morality/d/133574 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

Racism-The Quranic and Biblical Perspective on Human Equality

By V.A. Mohamad Ashrof, New Age Islam 29 October 2024 Racism is like a corrosive force that erodes the very bonds meant to unite humanity. Despite historical strides toward equality, it remains a festering wound, weakening the moral fabric of society. It is a disease of the heart, manifesting as arrogance and hatred, blinding individuals to the shared humanity that binds all people. From both a Quranic and Biblical standpoint, the antidote to this societal ill is made clear: a call for unity, equality, and the recognition of the inherent dignity in every human being. In the Quran, the rejection of racism is both explicit and foundational. Like the sun shining on all corners of the earth without bias, the Quran’s teachings on race offer universal guidance against racial prejudice and affirm the equality of all people. These teachings are a fortress against the destructive forces of racism, rooted in the belief in the shared origin and dignity of all human beings. Central to the Quranic worldview is the idea that all human beings are created from a single origin. This shared lineage is vividly expressed in Quran 4:1: "O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women." This verse serves as a powerful reminder of humanity's common origin. Like branches of a single tree, humanity stems from the same root. It dismantles the illusion of racial hierarchies, emphasizing that we are all part of a single human family. This foundational principle leaves no room for any claims of racial superiority. As in a flowing river, the various streams may differ in appearance, but they all originate from the same source, bound together in their essence. Further reinforcing this idea is the Quran’s emphasis on the dignity of all human beings. In Quran 17:70, it states: "We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference." Here, the Quran extends dignity to every human being, irrespective of race, ethnicity, or social standing. Like precious jewels, every individual is valuable simply by virtue of being human. This collective honour is a birth-right, passed down from Adam to all humanity, and untouched by superficial distinctions such as skin colour. This teaching acts as a direct rebuke to any form of racial pride, reducing it to mere dust in the wind. Taqwa: The True Measure of Worth In contrast to the superficial markers of race, wealth, or lineage, the Quran introduces the concept of taqwa (piety) as the true measure of a person's worth. Quran 49:13 declares: "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of God is the most righteous of you. Indeed, God is Knowing and Acquainted." This verse celebrates human diversity and asserts that it is not a cause for division but rather an opportunity for understanding. Like a beautiful mosaic, humanity's differences contribute to the overall beauty of the whole. The true measure of superiority is not what is visible to the eye, but what lies within—the purity of one’s character. In the sight of God, the most noble person is not the one with the fairest skin or highest social rank, but the one with the most righteousness. This teaching acts as a potent antidote to the poison of racism, reminding us that human value is like gold, determined by its substance, not by its outer appearance. Diversity as a Sign of God’s Creativity The Quran does not merely tolerate diversity but celebrates it as a manifestation of God's creative power. In Quran 30:22, it says: "And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colours. Indeed, in that are signs for those of knowledge." Diversity is portrayed as a divine sign, a reflection of the vastness of God’s creation. Just as the sky is adorned with stars of varying brightness, so too is humanity enriched by its differences. The varied "colours" of humanity are like the strokes of a master artist, each essential in creating the masterpiece of creation. In this light, human diversity is not something to be feared or rejected, but to be embraced and cherished. The Bible also presents a clear and powerful message against racism. Scripture reveals that all humans are created in the image of God, sharing a common origin and equal dignity. Like oil and water, racism and biblical teachings do not mix. Both the Old and New Testaments emphasize the equality of all people in God's eyes, offering a compelling response to any form of racial discrimination. Humanity is one race, both scientifically and scripturally. The Bible teaches that all humans are made in God's image (Genesis 1:26-27), a reflection of His creativity and worth. The apostle Paul reinforces this in Acts 17:26: "He hath made of one blood all nations." This image of humanity as one blood, descending from a common ancestor, shatters any notion of racial superiority. Like the branches of a family tree, all humanity is connected, tracing back to the same root. The "Curse of Ham": A Misused Text One of the most egregious historical misinterpretations of the Bible was the so-called “Curse of Ham,” which was used to justify the enslavement of Africans. However, a closer examination of the text in Genesis 9 reveals that the curse was placed on Ham’s son Canaan, not on Ham himself or all his descendants. Like building castles in the sand, pro-slavery advocates manipulated this narrative to support racial discrimination. But this interpretation, which suggested that Africans were cursed, does not hold up under scrutiny. Ham’s other sons—Cush, Mizraim, and Put—were not cursed, and the curse of Canaan was specific to a particular context, not a blanket condemnation of African peoples. The New Testament explicitly rejects favouritism based on race or social status. James 2:9-13 makes clear that to show partiality is a sin, whether based on race, class, or any other factor. In God’s eyes, all people are equally valuable, created in His image. Galatians 3:28 further declares that "in Christ, there is neither Jew nor Greek, slave nor free, male nor female," for all are one in Christ Jesus. The message is clear: in the light of God’s glory, all distinctions fade away. Racism is like a thorn in humanity's side, standing in direct contradiction to the message of the cross, where Jesus broke down the dividing wall of hostility (Ephesians 2:14). A Call to Unity and Equality Both the Quran and the Bible provide a firm foundation for rejecting racism and affirming the unity of humanity. In their respective teachings, the oneness of humanity, the inherent dignity of all people, and the emphasis on piety or righteousness over outward distinctions serve as powerful counterweights to the poison of racial prejudice. Just as a lighthouse guides ships through a storm, these teachings continue to light the way toward a more just and harmonious world. Racism, as a manifestation of human arrogance and pride, has no place in the vision of equality and mutual respect found in these sacred texts. In a world still scarred by the wounds of racism, these divine messages stand as beacons of hope, calling us to see each other as God sees us: not as separate and divided, but as one. --------- (V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. He receives his mail at vamashrof@gmail.com) ----------------- URL: https://newageislam.com/islam-human-rights/racism-quranic-biblical-perspective-human/d/133573 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

Sahir's Atheism Was Bereft Of Pretension

By Sumit Paul, New Age Islam 28October 2024 "Sahir Ka iIlhaad Riyakaari Se Aari Tha..." Prakash Pandit (Sahir's atheism was devoid of insincerity) Did Sahir really need to renounce religion to be progressive? This very question is irrelevant. Sahir didn't relinquish religion (read Islam) to project himself as a progressive individual. Sahir's atheism wasn't 'fashionable or schoolboy atheism.' It wasn't like people conversing in English to prove that they're elite and educated. Sahir never had any interest in any damn man-made religion. There's an erroneous notion that having witnessed the unprecedented mayhem during the Partition, Sahir left Islam and turned an atheist. Sahir was always an iconoclast and a non-believer. Way back in 1938, when Sahir was just 17-yr-old, a Sikh friend took him to a gurudwara. You may be aware that one has to cover his/her head while visiting a gurudwara. Sahir refused to cover his head. Needless to say, he was denied entry. He sat outside the gurudwara and didn't create a ruckus. That was perhaps the first and last time he visited a gurudwara but didn't enter. The point is: Sahir's mental make-up right from the beginning was that of a staunch non-believer who didn't wear his atheistic mindset on his sleeve. The bloodshed during the Partition only consolidated his atheism. Theism and atheism have nothing to do with one being progressive or regressive. Who repudiates the fact that a believer cannot be progressive? Many believers are progressive and broad-minded and many non-believers are non-progressive. Amrita Pritam was a believer (though later she became sceptical about god and religion). She was Sahir's muse. But Sahir never tried to influence her religious views. The problem with all believers, including the gentleman who has raised this silly question in the beginning, is their muddy and turbid understanding of theism and atheism. One doesn't become an atheist to flaunt his/her progressive approach and attitude. People like Sahir and Albert Camus never felt any need to believe in any superior power and a whole caboodle of tenets and rituals, called religion. Nor was their morality governed by any faith or an imaginary god sitting (or hiding?) somewhere in the vastness of firmament. Sahir and Camus were great philanthropists. The needle of the moral compass of ordinary humans oscillates between theism and atheism and they have fixed opinions about those who believe in god and religion and those who don't. Grow up and think universally. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. ------------ URL: https://newageislam.com/interfaith-dialogue/sahir-atheism-bereft-pretension/d/133565 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

Critical Thinking or Convenient Scepticism? A Rejoinder to "The Fallibility of Beliefs and the Imperative for Compassionate Action"

By Naseer Ahmed, New Age Islam 28October 2024 The article, The Fallibility of Beliefs and the Imperative for Compassionate Action, showcases the risks of superficial critical thinking. It misconstrues Bertrand Russell's caution about dying for beliefs as a universal distrust of belief itself. Yet in attempting to champion critical thinking, it fails to apply it, overlooking the essential distinction between holding values and committing violence in their name—a confusion that undermines its point. The real concern today isn’t that people are willing to die for their beliefs; rather, it’s the staggering number willing to compromise values for personal gain. Had there been more willing to defend their convictions against injustice, we might not be watching—via live streams—the tragic loss of life in Gaza. This genocide persists not because of unshakeable beliefs but because of relentless compromises, bought loyalties, and the overwhelming power of lobbies securing the world’s silence. Historically, genuine conviction has often led to principled, peaceful resistance against oppression, as seen with leaders like Mahatma Gandhi and Martin Luther King Jr. Both were acutely aware of the threats to their lives, yet neither wavered in their beliefs. Their courage exemplified true conviction, proving that holding deep beliefs does not mean imposing them through violence. Instead, they pursued justice, equity, and dignity, ultimately paying the price for their principles. This is the difference between dying for beliefs and killing with beliefs—a nuance lost in the article’s broad brush. Moreover, not all beliefs lead to division or violence. Many promote empathy, understanding, compassion, and justice. To view all convictions as equally dangerous is a cynical approach that disregards the countless sacrifices made by those who upheld their beliefs without succumbing to hatred. Perhaps it is not "dying for beliefs" that should be questioned but living for them—that is, acting with integrity and defending justice, even at personal risk. This choice of conscience over compromise has been the bedrock of real social progress, while indifference and "convenient scepticism" have enabled atrocities. In sum, the article fails the very test of critical thinking it champions, ignoring the beneficial role of deeply held values in promoting peaceful social change. True critical thinking involves differentiating between zealotry and conviction. Beliefs that support justice, empathy, and compassion are not just valid—they are vital. The world would benefit not from fewer believers but from more individuals willing to uphold convictions that serve humanity. With apologies to Sir Walter Scott Breathes there the man, with heart so faint, Who holds no truth without restraint, Who’d rather waver, step aside, Than trust a cause for which he’d die. He drifts through life with placid care, Afraid of passions bold and rare, For fear he errs, he shirks the fight, Content to dwell in cautious light. If such there breathe, go, mark him well; For him no stirring raptures swell. High though his titles, known his name, Measured his thoughts in cautious frame, Despite his mind, his wit, his lore, He’ll live as one who stands ashore— Unmoved by tides that sweep and rise, Content with distant, safe surmise. Yet think of those who faced their fate, With hearts unbowed, convictions great. Gandhi, with peace, the tyrant braved, And Martin Luther's voice, enslaved, Rang out for justice, love, and right— Both champions bold in darkest night. They knew the risks, the price to pay, Yet stepped forth on that fateful day. For truths they held as life’s own breath, They walked with courage unto death. And so they pass, revered, renowned, By love uplifted, honour crowned— To dust return, but not unsung, In memory bright, forever young. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. ---------------- URL: https://newageislam.com/spiritual-meditations/convenient-scepticism-rejoinder-compassionate/d/133566 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

Faith and Figures: Why Many Great Mathematicians and Scientists Have Believed in God

By Naseer Ahmed, New Age Islam 26 October 2024 In the worlds of mathematics and science, we often think that rigorous rationalism leaves little room for faith. Figures like Bertrand Russell and Richard Dawkins—vocal critics of religion—might suggest that the pursuit of knowledge and belief in God are incompatible. However, history tells a more nuanced story, particularly in the fields of mathematics and philosophy, where many of the discipline’s greatest minds found room for faith in something beyond the material world. The Statistical Approach to Belief and Doubt Statistics, at its core, is about weighing evidence, balancing confidence levels, and testing hypotheses. This methodology doesn’t easily lend itself to absolute conclusions, especially on metaphysical matters like the existence of God. Statisticians and mathematicians are well-versed in assessing uncertainty, realizing that while we may not have absolute proof, we can still draw meaningful insights from probability and inference. This open-ended approach is reflected in the beliefs of many mathematicians and logicians. Hypothetically, a statistical mindset that values probability over certainty may make outright atheism—a firm denial of the divine—a less likely stance among those trained in mathematical thinking. Some of the greatest mathematical minds have found themselves accepting a belief in God, or adopting a cautiously agnostic view. Faithful Mathematicians and Their Contributions Isaac Newton Isaac Newton, one of history’s most influential scientists, was a devout believer who saw the hand of God in the harmony of the universe. His ground-breaking work in physics, mathematics, and optics was, in his view, a means to understand divine order. Newton’s belief was not incidental but central to his worldview; he saw the laws of motion and universal gravitation as part of a God-ordained structure. Georg Cantor and John Wallis Georg Cantor, the mathematician who first developed a theory of infinity, was a devout Christian who believed that his mathematical discoveries were divinely inspired. He saw his work as a way to glimpse the mind of God. John Wallis, another mathematician known for his work on infinity and calculus, was a theologian as well as a mathematician, dedicated to merging his understanding of the infinite with his Christian faith. Srinivasa Ramanujan Ramanujan, the Indian mathematician who contributed to number theory and mathematical analysis, was a devout Hindu who often credited his work to divine inspiration. He believed that his mathematical insights were not his own but were revealed to him by his goddess, Namagiri. Ramanujan’s case highlights how belief in God or a divine source of inspiration can coexist with pioneering mathematical work. Kurt Gödel Kurt Gödel, a towering figure in the realm of mathematical logic, held a strong belief in God. Gödel went so far as to devise a mathematical proof of God’s existence based on the ontological argument. He also rejected the idea that life could arise randomly from particles and field laws, stating that “the complexity of living things has to be present within the material from which they are derived, or in the laws governing their formation.” For Gödel, belief in God was an essential part of making sense of existence. Blaise Pascal French mathematician Blaise Pascal, known for his contributions to probability theory, had a deeply religious side. His famous “Pascal’s Wager” is a probabilistic argument for belief in God, positing that the potential gains of belief far outweigh the risks of disbelief. Pascal’s work has remained influential not only in mathematics but in theological debates, bridging the gap between reason and faith. René Descartes René Descartes, often considered the father of modern philosophy, was also a believer in God. His philosophical framework made room for both reason and faith, and he used logic to argue for the existence of God. Descartes famously noted, “Science declared that if you couldn’t measure it, it didn’t exist. But God is not a thing.” For Descartes, belief in a divine being was not only compatible with rational inquiry but essential to it. Gottfried Wilhelm Leibniz Leibniz, a philosopher and mathematician who co-developed calculus, saw God as the ultimate creator and harmonizer of the universe. He stated, “God, possessing supreme and infinite wisdom, acts in the most perfect manner.” His view suggested that a deep understanding of the universe, achieved through mathematics and science, was an exploration of divine work. Nassim Nicholas Taleb Nassim Nicholas Taleb, statistician, mathematician, and author of The Black Swan and Antifragile, embraces uncertainty as a vital element in human life. Though not religious in the traditional sense, Taleb has been outspoken in his critique of those who dismiss religion while putting undue faith in financial markets, social sciences, and “expert” forecasts. He notes that “even priests don’t go to bishops when they feel ill; their first stop is the doctor’s. But we stop by the offices of many pseudoscientists and ‘experts’ without alternative.” Taleb’s skepticism of secular institutions and his respect for traditional wisdom suggests a complex relationship with belief, advocating humility in the face of the unknown and critiquing overconfidence in human constructs. Albert Einstein Although not traditionally religious, Einstein saw a divine order in the universe, famously stating, “Science without religion is lame, religion without science is blind.” He believed that a profound harmony existed within the laws of nature, viewing the universe as a system of higher intelligence, though not necessarily tied to organized religion. Why Do So Many Mathematicians Believe in God? Mathematics, often seen as the pursuit of eternal truths, has historically inspired thinkers to contemplate the existence of a higher power. The timeless nature of mathematical truths—the idea that certain truths are unchanging and universal—leads many to view mathematics as a language of the divine. For those who believe, mathematics reveals an order and structure to the universe that suggests purpose and design. Furthermore, mathematics teaches humility in the face of uncertainty. Where empirical science deals in material proofs, mathematics and logic remind us that not everything about the universe can be fully known. This respect for the unknown may explain why many statisticians and mathematicians remain open to the possibility of God, finding certainty in their faith rather than in absolutes. The Middle Path: Agnosticism and Openness If there is a trend among statisticians, mathematicians, and logicians, it may be one of cautious openness rather than firm disbelief. Figures like Carl Friedrich Gauss, while not devout in a traditional sense, acknowledged the possibility of a higher order. This respect for the unknown may explain why outright atheism is rare among these thinkers, as they view both science and faith as potentially interconnected ways of understanding a profoundly complex universe. In sum, history suggests that while atheistic mathematicians and scientists do exist, they are in the minority among those who pursue knowledge through mathematics and logic. More often, mathematics seems to inspire a reverence for the unknown, a respect for the complexity of existence, and, for many, an openness to the possibility of a higher intelligence orchestrating the universe. Perhaps, then, it is not the certainty of belief but the acceptance of uncertainty that makes faith in God compatible with the mathematical mind. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/islam-science/faith-figures-mathematicians-scientists-believed-god/d/133554 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 Fallibility of Beliefs and the Imperative for Compassionate Action

By New Age Islam Staff Writer Reflections on Bertrand Russell's Perspective: The Complexity of Belief and the Human Experience Recently, esteemed commentator Mr. Ghulam Mohiyuddin quoted the philosopher Bertrand Russell, who stated, "I would never die for my beliefs because I might be wrong." This thought-provoking assertion invites us to reflect on the nature of belief, the fallibility of human understanding, and the implications for our interactions in an increasingly polarized world. Bertrand Russell’s statement reflects a profound awareness of human fallibility. Throughout history, individuals have clung to beliefs they deemed absolute truths, often leading to catastrophic outcomes. Wars have been fought, lives lost, and communities shattered over differing ideologies—whether political, religious, or philosophical. This phenomenon highlights a critical aspect of human nature: our propensity to err. No matter how fervently we hold our convictions, we must acknowledge that our understanding of truth is limited and subjective. The Nature of Humanity At the heart of this assertion is a fundamental truth about the human condition: we are inherently flawed beings. Russell, like all of us, was shaped by personal experiences, cultural contexts, and historical circumstances that influenced his thoughts and beliefs. Recognizing his humanity emphasizes that even the greatest thinkers are not infallible; they are products of their environments and times. Acknowledging Imperfection The phrase "to err is human" encapsulates the idea that error is an intrinsic part of being human. Throughout history, many renowned figures—philosophers, scientists, and leaders—have made mistakes or held beliefs that later proved misguided. Acknowledging our propensity for error creates space for growth and learning. This admission allows us to be more forgiving of ourselves and others when we falter, fostering a culture that values inquiry and evolution over rigid adherence to dogma. The Role of Critical Thinking Russell's humanity underscores the importance of critical thinking in our lives. As humans, we have the unique ability to reflect on our thoughts, question our beliefs, and reassess our conclusions. This critical evaluation is essential for intellectual and moral development. Recognizing that our views may be flawed encourages us to engage in rigorous examination of our ideas, leading to a more nuanced understanding and informed decision-making. The Humility of Knowledge By stating that Russell was not divine, we highlight the importance of humility in the pursuit of knowledge. It is easy to idolize intellectual giants and treat their ideas as unquestionable truths. However, when we view them as fellow humans, we appreciate their contributions while understanding that their conclusions may be imperfect. This perspective fosters healthy scepticism toward authority, encouraging us to seek knowledge independently and critically assess the information we encounter. The Value of Doubt Russell’s perspective champions doubt as a valuable tool in the pursuit of knowledge. Doubt encourages critical thinking and self-reflection, preventing us from becoming dogmatic in our beliefs. This stance fosters an environment where questioning is not only acceptable but essential for personal growth and societal progress. By recognizing the possibility that we could be wrong, we open ourselves to new ideas and perspectives, allowing for a richer understanding of the world around us. Human Experience and the Complexity of Beliefs Russell understood that humans are not infallible. We are shaped by our experiences, cultures, and the information available to us at any given moment. A belief held in one context may not hold true in another, emphasizing the importance of humility in our convictions. This complexity suggests that our beliefs often reflect our environment more than absolute truths. Admitting the possibility of being wrong cultivates humility and respect for the beliefs of others, recognizing that they, too, navigate the complexities of their own experiences. The Role of Dialogue and Tolerance If we accept that our beliefs might be wrong, it naturally leads us toward dialogue and tolerance. Instead of rigidly defending our views to the death, we are encouraged to engage in discussions with others. This willingness to listen and learn from different perspectives can foster mutual understanding and respect among diverse groups. In a world often divided by ideologies, embracing the idea that we might not have all the answers paves the way for collaboration and peace. Compassion in Religious Discourse Expanding on the importance of acknowledging that heavenly religions offer profound truths without justifying violence and oppression, it is crucial to recognize that while the prophets are considered Ma'asum anil Khata—meaning they are infallible from error or free from mistakes in Islamic theology—the concept of their purity and trustworthiness as leaders is not exclusive to Islam. Many other religions similarly hold their revered figures in high regard. For instance, in Christianity, Jesus (peace be upon him) is often viewed as sinless, embodying the essence of compassion and love. In Judaism, figures such as Moses (peace be upon him) are revered not only for their leadership but also for their unwavering commitment to justice and the ethical treatment of others. The common thread among all major religions is the advocacy for compassion, justice, and the protection of innocent life. These shared values transcend cultural and doctrinal differences, forming a foundation upon which peaceful coexistence can be built. However, recent violent acts perpetrated by various groups highlight a troubling departure from these core principles. For instance, Israel's military actions against civilians in the context of eliminating perceived threats like Hamas raise profound ethical questions regarding the sanctity of life. Similarly, extremist groups like ISIS and Al-Qaeda misuse the name of Islam to justify their acts of terrorism, fundamentally misrepresenting the religion's teachings of peace and mercy. In Hinduism, the invocation of slogans like "Jai Shri Ram" has, in some contexts, been used to incite violence, further distorting the essence of the faith. These actions starkly contradict the fundamental principles of true religious beliefs. They not only erode the moral foundation of society but also perpetuate a vicious cycle of hatred and vengeance that goes against the core teachings of any religion. It is imperative to understand that no authentic religious doctrine ever supports the use of brutality against the innocent. Instead, all religions share narratives that advocate for fighting oppression and safeguarding the vulnerable. For example, the Quran encourages believers to act justly and uphold the dignity of all individuals, regardless of their faith. Similarly, the teachings of Jesus (peace be upon him) emphasize love, mercy, and forgiveness. Any misinterpretation that legitimizes warfare targeting civilians and prolonging suffering under the guise of ideology remains a distortion of true religious teachings. Such distortions not only harm the innocent but also tarnish the image of faith itself, making it crucial for adherents of all religions to challenge and reject interpretations that incite violence or justify cruelty. Recognizing the profound truths inherent in heavenly religions compels us to promote peace and understanding rather than conflict. By upholding the ideals of compassion, justice, and the protection of innocent life, we can collectively work towards a more harmonious world, honouring the true essence of our respective faiths while standing against violence and oppression in all its forms. Conclusion In conclusion, Bertrand Russell’s assertion serves as a powerful reminder of our shared humanity and the importance of recognizing our limitations. While beliefs can provide meaning and direction in our lives, they should not become shackles that prevent us from evolving. By embracing the possibility of being wrong, we foster a culture of dialogue, learning, and humility that enriches our understanding of ourselves and the world around us. Moreover, in addressing contemporary issues, we must ensure that our beliefs do not justify inhumane actions. Upholding the dignity of every human life—regardless of religion, ethnicity, or ideology—is a moral imperative that transcends individual beliefs. In doing so, we honour the complexity of the human experience and the profound responsibility we have to engage with one another thoughtfully and compassionately. Only through dialogue, tolerance, and an unwavering commitment to justice can we hope to create a world free from the scourge of violence and oppression, reflecting the true spirit of our shared humanity. URL: https://www.newageislam.com/spiritual-meditations/fallibility-beliefs-imperative-compassionate-action/d/133553 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

Legacy of Muhaddith-e-Deccan Hazrat Abdullah Shah Naqshbandi

By Sahil Razvi, New Age Islam 26 October 2024 Muhaddith-e-Deccan Hazrat Maulana Syed Abdullah Shah Naqshbandi Was One Of The Great Islamic Scholars Of The 20th Century From Hyderabad Who Was Known Not Only For His Monumental Work In The Hadith And Jurisprudence Alone But For The Spiritual Reformation He Brought About As A Sufi Master. His Magnum Opus, Zujajat Al-Masabih, Remains A Stellar Testimony To The Depth Of Knowledge He Possessed In The Field Of Hadith. Main Points: 1. Hazrat Abdullah Shah was born in Hyderabad in 1872. He was an Islamic scholar and a Sufi master who had specialized in the study of Hadiths as "Muhaddith-E-Deccan." 2. He composed the celebrated book, Zujajat al-Masabih. His work is an important contribution to the Hanafi Fiqh. 3. Hazrat Abdullah Shah belonged to the Qadiriyya as well as the Naqshbandiyya Sufi orders. 4. His spiritual and intellectual legacy continues through his family and disciples. ------ Auliyaالله - Muhaddis-e-Deccan Hazrat Syed Abdullah Shah Naqshbandi Quadri ------- Maulana Abul Hasnat Syed Abdullah Shah, known as Muhaddith-e-Deccan was born at Hussaini Alam, Hyderabad on 10 Zil Hajj, 1292 AH (6 February 1872). Maulana Syed Muzaffar Hussain was Maulana's father who had his ancestral home in Naldurg. As their ancestor Hazrat Syed Ali had migrated, land was granted to them by Adil Shah I, the ruler of Bijapur. Maulana's mother was the daughter of Hazrat Gul Badshah. In keeping with the mores of his age, Maulana Abdullah Shah did not receive formal education. His studies were individually conducted by learned scholars. His father taught him Persian, and lessons in logic and philosophy were given to him by Maulana Mansoor Ali Khan. For Islamic studies, he studied the Quranic sciences as well as other religious subjects under Maulana Anwarullah Khan, the founder of Jamia Nizamia. Under Maulana Habeeb ur Rahman Saharanpuri, he learned jurisprudence and knowledge of Hadith and literature under the tutelage of Maulana Hakeem Abdur Rahman Saharanpuri. Teaching Career Even during his student days, Hazrat Abdullah Shah initiated teaching, including the elite and commoners. His career as a teacher appropriately began at the Ali Aqa Mosque in Hussaini Alam, Hyderabad, and continued till his last breath. He bestowed Ijazah (authority to transmit Hadith) upon many, including the Syrian scholar, Shaykh Abdul Fattah. Spiritual Journey and Tasawwuf Maulana Abdullah Shah began as a murid of Hazrat Miskeen Shah, a great Sufi figure of Hyderabad. When Miskeen Shah left the world, Maulana Abdullah Shah took refuge in Hazrat Syed Muhammad Badshah Bukhari who was a Qadriya and Naqshbandiya Sufi. After that Maulana Abdullah Shah walked around about 4 miles daily for nearly 20 years to join his Murshid; he would go to attend him during Tahajjud prayers at night and his wudu. Maulana Abdullah Shah was an ardent follower of the teachings of his spiritual guide and dedicated his entire life to the cause of the two orders he followed, Qadiriyya and Naqshbandiya. He initiated hundreds of people into both orders, and his spiritual influence spread far and wide. His devotees reportedly often experience strong spiritual experiences, sometimes even feeling their hearts being stirred towards the remembrance of God in his presence. Maulana Abdullah Shahammad Osama was the son of the famous Sufi saint Hazrat Pir Hameeduddin Jafri Qadri, who was himself the renowned saint Hazrat Pir Kamiluddin Dehlvi's grandson. Maulana Abdullah Shah led a disciplined life with strict adherence to his daily routine which enabled him to consecrate 21 hours of the daily agenda in worship, teaching, and community service. His day is overlaid with starting with Fajr prayer, and then spiritual guidance sessions for the public at large. He has passed his mornings answering women inquiring about spiritual advice while the afternoons were spent instructing his disciples. He was busy, yet close to his disciples, personally answering letters and advising them. Hazrat Abdullah Shah besides all the spiritual contributions made very notable intellectual contributions in fields of Hadith and Fiqh. His most famous work is Zujajat al-Masabih, a five volumes compilation of the Hadiths regarding the school of law Hanafi. His other books are: Fadhail Namaz, Yousufnama, Qiyamatnama, Merajnama, Miladnama, Gulzar Auliya, Mawaiz Hasana, Suluk-e-Mujaddidiya, Fadhail Ramadhan, Kitab ul Muhabbat, Ilaj Us Salikeen. Miracles and Prophecies Commonly, disciples of Maulana Abdullah Shah experienced great miracles whilst in his presence. Many experienced a rich spiritual consciousness during their time with him. One known miracle is that his disciples often go out of this world with the words 'La Ilaha Illallah' on their lips, signifying a peaceful death. Shortly after the death of his contemporary, Syed Muhammad Badshah Hussaini, on 25th August, 1964 Maulana Abdullah Shah even predicted that he would leave for eternity in two days' time. His prophecy turned into reality, and he departed to his Lord on 18th Rabi' al-Thani, 1384 AH (1964 AD) at the age of 92. Over 250,000 people attended his funeral, one of the largest in Hyderabad history. Maulana Abdullah Shah was buried in Naqshbandi Chaman, Misri Gunj, Hyderabad. Legacy and Succession The spiritual and intellectual legacy of Maulana Abdullah Shah lives on in his disciples and descendants. After him, his eldest son, Abul Barakaat Syed Khaleelullah Shah, took over. He was followed by Abul Khairaat Syed Anwarullah Shah. The incumbent successor is Abul Faiz Syed Ataullah Shah, and the present Sajjada Nashin of Naqshbandi Chaman is Abul Khair Syed Rahmatullah Shah. The Abul Hasanat Islamic Research Centre is the prominent institution established by Mufti Syed Ziauddin Naqshbandi Qadri, where all the writings of Maulana Abdullah Shah are being preserved and promoted. ---- Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/legacy-muhaddith-deccan-hazrat-abdullah-naqshbandi/d/133552 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

Obituary of Fethullah Gülen: A Life Dedicated to Interfaith Understanding and Global Peace

By Grace Mubashir, New Age Islam 26 October 2024 Fethullah Gülen, the Turkish Islamic scholar, educator, and spiritual leader, passed away in October 2024 at the age of 83, leaving a profound legacy of interfaith understanding, religious tolerance, and commitment to global peace. For decades, Gülen was a prominent voice in fostering dialogue among diverse faiths and cultures, striving to build bridges of understanding in an increasingly divided world. His lifelong dedication to education, pluralism, and humanitarian service inspired countless individuals and established a global network of schools and peace-building initiatives, collectively known as the Hizmet (Service) movement. Fethullah Gülen (April 27, 1941 – October 2024) ------ Early Life and Spiritual Formation Fethullah Gülen was born in the small village of Korucuk in Turkey's Erzurum province, where he was raised in a devout Muslim family. From a young age, Gülen demonstrated a keen interest in Islamic studies, Sufi thought, and spirituality. His early spiritual influences included prominent Turkish Sufi scholars, particularly Said Nursî, whose emphasis on peace, tolerance, and service became foundational to Gülen’s philosophy. By his teenage years, Gülen was already recognized as a talented preacher, known for his emphasis on inner spiritual development, moral integrity, and social responsibility. Ordained as an official preacher within Turkey’s Directorate of Religious Affairs in his early twenties, Gülen soon became known for his unique and forward-thinking approach to Islam, emphasizing love, tolerance, and dialogue as central tenets of faith. His teachings reflected an understanding of Islam as a faith of compassion and peace, which could coexist harmoniously with modernity and scientific progress. Religious Activism and Emphasis on Pluralism Gülen’s approach to Islam was marked by a commitment to pluralism and mutual respect. In his view, religious faiths shared a common purpose: to foster human dignity, moral integrity, and social harmony. Gülen believed that while faith is deeply personal, it should also serve as a catalyst for people of different beliefs to find common ground. This commitment to pluralism became the foundation for his life’s work, as he inspired his followers to prioritize dialogue over division and to embrace a global sense of unity. In the 1980s and 1990s, Gülen became one of the most influential religious leaders in Turkey, known for his speeches, writings, and advocacy for inclusive, non-sectarian understanding of Islam. During this time, he developed an increasingly nuanced view of Islam’s role in a globalized world, one in which Muslims, Christians, Jews, and those of other faiths could live in mutual respect. This philosophy would shape the future of the Hizmet movement, encouraging followers to establish educational institutions and dialogue platforms that welcomed people of all backgrounds. The Hizmet Movement: Education and Global Peace Fethullah Gülen’s greatest contribution to the world was perhaps the educational network that emerged from the Hizmet (or "Service") movement. Gülen believed that education was the most powerful means of combating ignorance, prejudice, and extremism. He urged his followers to establish secular, high-quality schools where young people could develop a well-rounded worldview that embraced science, ethics, and critical thinking alongside cultural understanding. Over the decades, Gülen-inspired schools spread to over 120 countries across the world, with notable presences in Central Asia, Africa, the Americas, and Europe. Unlike traditional religious schools, Hizmet institutions embraced a secular curriculum, providing students of diverse backgrounds with tools to succeed in the modern world while fostering values of empathy, tolerance, and social responsibility. Many of these schools also established programs that emphasized cultural exchange and cross-faith understanding, aligning with Gülen’s vision of global peace through education and dialogue. In addition to formal education, the Hizmet movement encouraged social responsibility and humanitarian service as essential components of faith. Through philanthropic initiatives, Hizmet followers contributed to disaster relief, poverty alleviation, and other humanitarian efforts around the world. This commitment to serving humanity extended beyond religious or cultural boundaries, reflecting Gülen’s core belief that service to others was a universal duty, transcending any single faith or national identity. Champion of Interfaith Dialogue As an ardent advocate of interfaith dialogue, Fethullah Gülen made significant contributions toward building a more tolerant and harmonious world. He firmly believed that dialogue among faiths could foster a deep sense of empathy and understanding. To that end, Gülen sought to establish a culture of open dialogue and encouraged his followers to engage meaningfully with people of different religious traditions. His commitment to interfaith work was recognized internationally and manifested in numerous platforms and initiatives that brought people of diverse backgrounds together. In 1998, Gülen met with Pope John Paul II, marking a historic moment for Muslim-Christian relations and highlighting his dedication to bridging religious divides. This meeting inspired similar interfaith initiatives, and organizations such as the Rumi Forum in Washington, D.C., the Journalists and Writers Foundation in Turkey, and other Hizmet-sponsored platforms became influential in promoting interfaith dialogue worldwide. These institutions continue to organize conferences, dialogues, and publications to build understanding among Muslims, Christians, Jews, and people of other faiths, demonstrating Gülen’s enduring commitment to peace and understanding. Gülen’s interfaith advocacy also found support among academic circles, where his writings were studied and discussed. Scholars recognized him as a pioneer of interfaith understanding in the Muslim world, and his works on tolerance, dialogue, and non-violence have been translated into multiple languages and studied in universities globally. Gülen’s message resonated strongly with people of all backgrounds, reflecting a belief that religion should bring people together in compassion and shared purpose. Vision for Peace and Tolerance Throughout his life, Fethullah Gülen promoted a vision of Islam that valued peace and dialogue above all else. His teachings emphasized the importance of “greater jihad” — an internal struggle to overcome one’s ego and cultivate virtues like patience, humility, and forgiveness. Gülen believed that individuals could make significant contributions to society not through conflict but through personal integrity and ethical service. Despite the conflicts and challenges he faced — particularly with the Turkish government, which accused him and his movement of political interference — Gülen consistently denied any involvement in political matters and reiterated his stance that Hizmet’s mission was solely educational and humanitarian. The Turkish government’s accusations reached a peak in 2016, following a failed coup attempt, after which Gülen, who denied any role in the coup, was exiled to the United States. Despite these challenges, Gülen’s ideas continued to inspire those who shared his commitment to peace and understanding. A Lasting Legacy of Faith and Unity Fethullah Gülen will be remembered as a man who dedicated his life to interfaith understanding, educational reform, and peaceful coexistence. His teachings continue to inspire people worldwide to pursue a vision of society rooted in compassion, humility, and service to others. Through the Hizmet movement’s schools, humanitarian initiatives, and interfaith platforms, Gülen’s vision has created enduring pathways for dialogue, understanding, and unity. As the world continues to face complex challenges in fostering peace and tolerance, Gülen’s life serves as a powerful reminder that education, empathy, and dialogue are the most effective tools for achieving a harmonious and inclusive society. His legacy — captured in the words he often shared with his followers — speaks to a commitment to transcending differences and finding unity in shared values: “True human values are universal. Let us approach one another with compassion and understanding, for in each of us lies the spark of divinity.” Gülen’s passing leaves a deep void in the hearts of those who followed his teachings and shared his dedication to interfaith understanding. His life’s work, however, lives on in the movement he inspired and in the countless individuals who have been touched by his message of peace, service, and global fellowship. ------ 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/islamic-personalities/obituary-fethullah-gulen-interfaith-global-peace/d/133555 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

Restating The Agenda Of Hindu Rashtra: RSS Chief Sets The Tone For BJP Politics

By Ram Puniyani for New Age Islam 26 October 2024 Now In His Dussehra Speech He Restated Most Of The Policies Of BJP, Took On The States Where The Non BJP Governments Rule And Outlined The Deeper Goals Of RSS And The Core Of Hindutva Politics, “Words Like ‘Deep State’, ‘Wokeism’, ‘Cultural Marxist’ Are Enemies Of All Cultural Traditions. ------ This 12th October 2024, the Vijayadashmi (Dussehra), which is regarded as the foundation day of RSS, as is the practice of RSS Chief (Sarsanghchalak), Dr. Mohan Bhagwat gave a speech. This came in the background of his other significant speech in the aftermath of the slide down of BJP in 2024 General elections. In that speech he had targeted Narendra Modi. Modi had been claiming that he thinks he is non-biological, sent by God. As BJP slid down from 303 seats to 240, Bhagwat stated that “a Man wants to be superman, Then a Dev (deity) then a Bhagwan (God).” This was probably the first election where BJP claimed that it was earlier seeking the help of RSS as it was not that capable, now it is more capable. With this speech Bhagwat brought down the rising arrogance of Narendra Modi and RSS combine (called Sangh Parivar) became hyperactive in election in Haryana, and along with the helpful manipulations of Election Commission, BJP came to power, defying the perception of sure win of Congress party. Now in his Dussehra speech he restated most of the policies of BJP, took on the states where the non BJP governments rule and outlined the deeper goals of RSS and the core of Hindutva politics, “Words like ‘Deep State’, ‘Wokeism’, ‘Cultural Marxist’ are enemies of all cultural traditions. Their modus operandi is first to bring educational institutions under their influence. They then try to destroy the thoughts, values and beliefs of the society. They then artificially create problems and inbuilt a feeling of victimhood in people. Then, they fan discontent, they make people aggressive, create an atmosphere of anarchy and instil fear and hatred towards the system, laws, governance in people. This makes it easy to establish one’s dominance over that country,” The less popular word wokeism is used in a derogatory way mostly by right wingers for “the behaviour and attitudes of people who are sensitive to social and political injustice” This is the core sentence of his talk. As such as the Hindu right wing has been dominating the social political scene RSS combine have adopted the modus operandi whereby through Shakhas, schools like Sarswati Shishu Mandir, Ekal Vidyalayas and word of mouth through its vast network it has influenced the social common sense which promotes conservatism, promotes caste and gender hierarchy. Lately through control of the media by sympathetic Corporate and IT cells of BJP the thinking of a large section of society is being shaped by Hindu nationalist discourse. Now what does wokeism do? It is the longing for a just society. It is against the discrimination on the grounds of caste, religion, color, language and supports the LGBT rights. These rights for equality of all beings are what pinch the Brahminical values, the core of Hindu nationalist politics. To slightly generalize it all the political tendencies parading themselves in the clothes of religion, Taliban, Muslim Brotherhood, politics in the name of Buddhism in Sri Lanka and Myanmar, Christian fundamentalism promote inequality. They do have different expressions depending on the local situations. In another way the founders of Hindu nationalist ideology eulogized Manusmriti for the same, as it subjugates Dalits and women. RSS also regards Muslims and Christians as foreigners. And it did covertly support the genocide of Sikhs in 1984. Right wing politics regards wokeism as evil as it is this which looks forward to values of equality, the goal of the journey of social movements in a society. It is precisely for this that democracy is a deeper longing for most movements of the deprived. While the movements of Dalits, women and LGBT are looked down upon by Hindu nationalists in India, Women are the major targets in Muslim majority countries where fundamentalist forces rule. As RSS combine is for substituting the values of equality with the values of ‘ancient Golden period’, the values of inequality. The word Wokeism is being used by RSS ideologues for movements and ideas promoting rights of the deprived. While internal dynamics between RSS and BJP is a Parivar matter, the basic values of the two remain the same, despite the ego clashes. On most of the other issues as Bhagwat repeated what BJP is practicing. He criticized the non BJP ruling states, “Due to this, today Punjab, Jammu-Kashmir, Ladakh on the north-western border of the country; Kerala, Tamil Nadu on the sea border; and the entire Purvanchal from Bihar to Manipur is disturbed,” The cat is out of the bag when he puts Ladakh and Manipur in the same category. Manipur has seen the worst type of violence against Kukis, and women in particular. The apathy of the BJP Government in the matter is more than disturbing. As far as Ladakh is concerned we have seen the best of the movements to protect the environment and demand for equal citizenship, as causes worthy for the struggle. And what a peaceful struggle it has been? The remarkable leadership of Sonam Wangchuk will be etched in the letters of gold. And how RSS progeny BJP has ignored the whole Ladakh movement, is a dark chapter of India’s contemporary history. His mention of R.G. Kar Medical college tragedy and keeping mum on the atrocities against women wrestlers, the rising atrocities on Dalit girls is to say the least is most partisan. Once this gentlemen had proclaimed that rape happens in India (Urban) areas and not in Bharat (villages). Most of such cases in BJP ruled states have taken place in villages or small towns. A report released by the ministry of social justice and empowerment tells us” Uttar Pradesh with 12,287 reported cases, followed by Rajasthan with 8,651 and Madhya Pradesh with 7,732 cases of atrocities against Dalits in the year 2022 show a disturbing trend…) The gem from his speech comes when he asks the Hindus to unite and be strong, as the weak are not able to defend themselves. Are we all not united as Indians? Is there any problem in unity as Indians as per Indian Constitution? But to expect otherwise from Bhagwat will be illogical as their faith in Indian Constitution is also a mere show for electoral benefits. ------ Ram Puniyani is president of the Centre for Study of Society and Secularism. URL: https://www.newageislam.com/current-affairs/agenda-hindu-rashtra-rss-bjp-politics/d/133551 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

Iqbal Ashhar: Wielding A Formidable Quill

By Sumit Paul, New Age Islam 26 October 2024 Years ago, the redoubtable Raghupati Sahay 'Firaq' Gorakhpuri wrote, "Yoon Toh Hujoom Shayaron Ka Nazar Aata Hai/ Kaun Waaqai Shayar Hai Ye Sawaal Rah Jaata Hai" (Though there's a crowd of poets/ But who's an actual poet remains to be answered). Poet Iqbal Ashhar turns 59 on October 26 ------ Yes, there's a mushrooming of poets not just in Urdu, but in all languages who can't even be called penpushers or apologies for poets. Despite that, there're a few names who indeed deserve to be called poets. Delhi-based Iqbal Ashhar is one such Urdu poet whose name cannot be overlooked. Though one of the most sought after Urdu poets across the country, Iqbal Ashhar's regular presence at poetic gatherings doesn't make him a poet of renown. It's his Kalaam that makes him stands out. His poetry is bereft of lush wordiness and ornate language. The sincerity of emotions, truthfulness of experiences and clarity of expressions make Iqbal Ashhar a luminous name in the galaxy of poets. One of his most beautiful and profound couplets is: Na Jaane Kitne Charaghon Ko Mil Gai Shohrat/ Ek Aaftaab Ke Be-Vaqt Doob Jaane Se (Many a lamp hogged the limelight/ When the sun set prematurely): Mediocrity thrives when the true creativity dies. One of his philosophical couplets makes you think, "Kisi Ko Kho Ke Paa Liya/ Kisi Ko Paa Ke Kho Diya/ Na Intiha Khushi Ki Hai Na Intiha Malaal Ki" (I found her having lost and also lost after having found her/ There's no extremity in happiness and unhappiness). Iqbal Ashhar's stoicism reminds you of Sahir's poetic and emotional insouciance: Barbadiyon Ka Sog Manana Fuzool Tha; Barbaadiyon Ka Jashn Manata Chala Gaya (Main Zindagi Ka Saath Nibhata Chala Gaya, Film: Hum Donon). This hedonistic indifference is required in relationships. Or this one, "'Azeem Log Thay Toote Toh Vaqaar Ke Saath/ Kisi Se Kuchh Na Kaha Bas Udaas Rahne Lage" (They were truly greats who faced hardships with a sense of dignity and loftiness/ They said nothing; just remained silent). Very true. Someone rightly said in Urdu, "Buland Kirdaar Wale Maut, Maatam, Mamta, Muhabbat Aur Malaal Ko Sikke Ki Maanind Nahin Uchhala Karte" (People of character don't display their emotions the way a coin is tossed around). One of his simple but emphatic couplets is: Sabhi Apne Nazar Aate Hain Ba-Zaahir Lekin/ Roothne Wala Hai Koi Na Manane Wala (Though apparently all appear close to me/ There's neither one to be angry with me nor is there anyone to assuage my piqued feelings). The poet Iqbal Ashhar is right because existentially speaking, we're all alone. This one expresses his wistfulness so beautifully, "Le Gayeen Door Bahut Door Havaein Jis Ko/ Wahi Baadal Tha Meri Pyaas Bujhane Wala" (The cloud pushed far away by the breeze was the one to quench my thirst). I wind it up with his lovely couplet, "Teri Baaton Ko Chhupana Nahin Aata Mujh Se/ Tu Ne Khushboo Mere Lahje Mein Basa Rakkhi Hai" (I cannot hide your sweet tidbits/ You've instilled fragrance into my words). Happy birthday to Iqbal Ashhar. The conversations of connoisseurs are scented and peppered with your Ghazals, Nazms and couplets. May your formidable quill ensue an endless flow of refined and thought-stirring poetry. ----- 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/iqbal-ashhar-formidable-quill/d/133549 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