Islamist Terrorism in India and the World in 2024: Strengthening Counterterrorism Policies

By Grace Mubashir, New Age Islam 31 December 2024 2024 As 2024 Wraps Up, this Summary Analyses The Major Terrorism Incidents Around the World And The Policy Action For New Year With Special Focus On India. It also discusses need for strengthening Counter-terrorism Policies and Plans of Action. ---- In 2024, the world experienced the on-going threat and menace created by Islamist terrorism. By radical ideologies as well as geopolitical tensions that fuel, these acts went on and disrupted the life of a million people starting from ordinary communities in strife-torn areas to those of huge economies around the world. Due to this diversified aspect, deep characterization about such attacks, along with causes, wide-ranged impact, and further measures toward their solution is required. This report digs into the nature of Islamist terrorism in 2024, elaborating on causes, effects, and actions required towards countering such a menace in the international world. In 2024, India continued to face the enduring and evolving threat of Islamic terrorism, which manifested in numerous forms-from attacks like the Bangalore café blast to arrests linked to ISIS-inspired radicalization. While these incidents highlight the immediate risks, they also shed light on broader trends such as increasing use of technology in terror financing, radicalization among youth, and the complex interplay of social, economic, and political factors. This essay explores the major incidents, emerging trends, community approaches, government actions, and potential future strategies to address these burning issues. Key Incidents in 2024 Bangalore Café Blast On 1 March 2024, a massive improvised explosive device (IED) blast ripped through the busy Rameshwaram Café in Whitefield, Bangalore, injuring nine. The incident was later attributed to an ISIS-inspired module active in the area. Investigation found that the attackers had meticulously planned their operation, exploiting local resources and gaps in urban security protocols. The National Investigation Agency (NIA) had detained the key accused, Abdul Matheen Ahmed Taaha and Mussavir Hussain Shazib, in April 2024. Both of them were also involved in a foiled IED attack on the Bharatiya Janata Party (BJP) office in January 2024, which indicated that they wanted to strike at prominent locations. Their detention has exposed the increasing trend of global jihadist ideologies within local terrorist cells. ISIS-Linked Arrests The year witnessed several operations against those connected with ISIS. In August 2024, Aziz Ahamed was arrested at Bengaluru airport on charges of radicalizing youth and propagating extremist ideologies through secret sessions. His activities aimed to establish an Islamic caliphate in India, reflecting a broader trend of localized cells attempting to replicate global jihadist ambitions. Law enforcement agencies found that these groups were significantly using encrypted messaging applications and cryptocurrencies. This discovery demonstrated the advancement of such networks, as they were no longer merely dependent on traditional funding and modes of communication. Radicalisation of South Indian Youths: Emerging Trends Radicalization among youth in South India emerged as a significant issue in 2024. Extremist groups in states such as Karnataka, Tamil Nadu, and Kerala exploited socio-economic disparities, political polarizations, and digital platforms to recruit vulnerable individuals. Secret indoctrination sessions conducted in urban and semi-urban areas revealed how these groups operate covertly to spread extremist ideologies. This trend was particularly alarming because South India has traditionally been perceived as relatively insulated from the more overt radicalization seen in other parts of the country. Such activities in the region highlighted the need for nuanced and region-specific counter-terrorism strategies. Emerging Trends in 2024 Increased Use of Cryptocurrencies Terror groups increasingly used cryptocurrencies to finance their activities in 2024. As investigators probed into the Bangalore café blast case, they found that the accused had received money through Bitcoin transactions and routed them through darknet platforms. This emerged as a serious challenge for law enforcement agencies as they were required to track digital financial flows alongside more traditional methods. The anonymity and decentralization of cryptocurrencies make them attractive for terrorist organizations, but there is a need for cooperation around the globe to devise a framework and tools to monitor these transactions. Radicalization through Digital Platforms Digital platforms, including encrypted messaging apps and social media, became powerful tools for the radicalization process. Through these platforms, extremist groups can disseminate propaganda, find potential recruits, and coordinate activities. The reach of these digital platforms to a wide audience, coupled with the impossibility of monitoring encrypted communications, added complexity to efforts against terrorism. Indian authorities targeted several platforms for hosting extremist content and collaborated with tech companies to delete such content. In this regard, the continuous emergence of new platforms and the changing tactics of extremist groups underlined the limitations of reactive approaches. Localized Terror Cells In 2024, another phenomenon that was experienced was highly localized terror cells, which operated independently but shared an ideology with global jihadist movements, such as ISIS. In many cases, these cells comprised individuals from the same region, which enabled them to be well assimilated into the local community and not easily detectable. This trend seemed to reflect a shift from centralised organisations to decentralized networks, thus making it even more difficult for intelligence agencies to detect and disrupt the groups. Community Approach Civil Society in Counter-Radicalization Efforts Civil society institutions in South India played an important role in countering the radicalization process in 2024. They organized workshops, seminars, and interfaith dialogues to bring the community together and educated young minds about the threat posed by extremist ideologies. Thus, they tried to avert alienation among vulnerable populations through the redressal of socio-economic grievances and a sense of belonging. Educational institutions also heightened their efforts on having lessons that involved teaching students critical thinking, and lessons emphasizing peacebuilding. In an effect, such efforts helped the youngsters receive immunization from being fooled with extremist narratives. Community Policing Issues: Community policing programs aimed at building confidence between law enforcement and local communities were challenging. In areas with high radicalization, individuals were reluctant to work with the authorities due to the fear of stigmatization. Minority communities had mistrust towards law enforcement due to the perceived discriminatory and profiling practices that further complicated these efforts. The police departments, with these issues in mind, began to employ community liaison officers who were trained in culturally sensitive practices. These officers formed a bridge between the communities and the law enforcement agencies, and they fostered dialogue and collaboration. In 2024, the Indian government implemented a multi-pronged approach to combat terrorism. Targeted operations were carried out by security forces, especially in areas such as Kashmir and Karnataka, which neutralized several terrorist cells. Surveillance technologies like facial recognition and AI-powered data analysis were utilized to anticipate potential threats. The two forces coordinated closely, sharing intelligence as well as conducting joint operations. In this way, they could respond sooner and also better counter terrorism measures. Legislative and Policy Framework The Unlawful Activities (Prevention) Act, or UAPA, remained the bedrock of India's counter-terrorism law. Although the act gave authorities powers to act quickly against suspected terrorists, it was criticized for potential misuse. Civil society and legal experts demanded greater protection to prevent the act from being misused against minorities and political dissenters. The government also introduced new legislation targeted at the newly emerging threat such as cyber-terrorism, hoax bomb threats, and thus showing adaptability to developing security issues. International Diplomacy India has been trying to engage in diplomatic talks with Pakistan to counter cross-border terrorism. Prime Minister Narendra Modi's speeches on the 25th anniversary of the Kargil War called for global cooperation to combat state-sponsored terrorism. India also took part in international forums to call for tighter controls on the flow of funds and arms related to terrorist organizations. Insights and Future Course of Action Countering Socio-Economic Inequalities Radicalization often finds fertile ground in communities grappling with poverty, unemployment, and lack of education. Socio-economic disparities are crucial to be addressed for long-term solutions. The government must invest in job creation, skill development programs, and accessible education to uplift marginalized communities. --- Strengthening Community Engagement Building trust between law enforcement and communities is essential for effective counter-terrorism efforts. This requires sustained dialogue, transparency in law enforcement practices, and mechanisms to address grievances. Empowering local leaders to act as intermediaries can bridge gaps and foster mutual understanding. Leveraging Technology Technological advancements present both challenges and opportunities in counter-terrorism. While extremists exploit digital platforms, authorities can use AI and machine learning to monitor online activities, detect extremist content, and prevent radicalization. Collaboration with tech companies and academia is key to staying ahead in this digital arms race. Regional and Global Collaboration Terrorism is a transnational issue, and the response is not to be unilateral. Strengthening partnerships with all neighbouring countries, especially in South Asia, to deal with cross border terrorism will be the need. Also, sharing intelligence with best practices with global allies will improve India's capabilities on combating emerging threats. The year 2024 marked the pervasive and changing nature of terrorist threats from Islamic terrorism. The Bangalore café blast is evidence of immediate risks, yet digital radicalization signals long-term dangers. It is a collective challenge that requires a wholesome approach combining security measures and socio-economic development, including community engagement and international collaborations. In terms of promoting unity and focusing on root causes, making India more resilient against the threats of terrorism would be assured to give her people a safer tomorrow. The 2024 lesson remains as an exemplar: it was all about complexities of the counter-terror machinery, hence the constant need for sustainability, inclusions, and adaptivity in strategy-making. Islamist Terrorism in 2024: A Global Analysis Islamist terrorism in 2024 took the forms that technology and political vulnerability afforded and exploited. The preferred attack method for terrorist organizations, such as ISIS and Al-Qaeda, was the use of suicide bombs against crowded environments to increase death tolls and spread fear. In other battlegrounds like Syria, Iraq, and Afghanistan, attacks were more guerrilla-warfare-based with improvised explosives. Another alarming trend was lone-wolf attacks, primarily in the West. These attackers, usually radicalized online, committed stabbings, shootings, and ramming incidents with vehicles, which were immeasurably more unpredictable and harder to prevent. Cyber terrorism was also an emerging powerful threat, as groups of extreme ideology targeted critical infrastructure such as power grids and financial sectors, destabilizing governments and economies. Mass hostage-taking and organized ambushes, for example, became prevalent in areas such as Africa and Southeast Asia. It is clear that the terrorists have adapted to the circumstances surrounding them in terms of their strategies. These acts disrupted local governance and attracted the attention of the world, which gave the perpetrators more than the propaganda they wanted. Ideological Radicalization remains the centre point of Islamist terrorism. Radical groups such as ISIS, Al-Qaeda, and their offshoots corrupt religious teachings to justify their violence and attract followership. These groups use cyber platforms and social media platforms to spread propaganda, enlist members, and coordinate operations, thus creating a global threat that cuts across boarders. Areas in the Middle East, North Africa, and some parts of Asia are examples of **Political Instability** that offers a perfect breeding ground for terrorist groups. Failed states and power vacuums, as seen in Libya and Yemen, provide these groups with safe havens where they can operate, recruit fighters, and plot attacks without much hindrance. Socio-Economic Inequality is also a very important factor that fuels terrorism. Poverty, unemployment, and lack of education in many underdeveloped regions create an environment where extremist ideologies can thrive. Similarly, in Western countries, marginalized communities are socially excluded and discriminated against, making them vulnerable to radicalization. Geopolitical Factors exacerbate the problem, with military interventions and perceived injustices by global powers often cited as motivations for terrorism. For example, the continued tensions in Iraq, Syria, and Afghanistan provide a narrative for extremist groups to exploit. Additionally, regional rivalries, such as the Saudi-Iranian conflict, further intensify sectarian divides, contributing to instability. Religious Misinterpretations enable the extremist leaders to twist the Islamist teaching; they interpret religious texts partially to justify their activities. This distortion of peaceful principles of Islam creates a wrong narrative that attracts weak minds. Worldwide Impact of Islamist Terrorism in 2024 The effects of Islamist terrorism in 2024 were extensive and far-reaching, reaching nearly every sphere of society, economy, and politics. The most visible impact was: Loss of Life and Human Suffering; thousands of civilians, security personnel, and militants died in attacks, especially in Africa, the Middle East, and South Asia. Survivors suffered life-changing injuries and psychological trauma as many communities struggled to pick up the pieces from the devastation. Economic Disruption was another major outcome. Terrorist acts disrupted tourism, trade, and foreign investment, especially in countries heavily reliant on these sectors. Governments were forced to divert resources toward counterterrorism measures, straining national budgets and limiting development projects. Political Instability was both a cause and a consequence of terrorism. Fragile States, already severely challenged by governance issues are further destabilized. Public dissatisfaction with the failure on the part of the government to prevent such attacks fosters political instability by eroding trust in the government. It only worsened things for social polarization as these attacks increased. Terrorism in the Western world heightened Islamophobia, and divisions between Muslims and non-Muslims only deepened. This is a cycle of alienation and radicalization that is perpetuated, thereby extending the threat of extremism. In countries like Iraq and Nigeria, sectarian violence escalated between Sunni and Shia Muslims, furthering social fragmentation. Terrorism also caused severe Humanitarian Crises, especially in already war-torn and displaced regions. Millions had to be displaced and added to the increasing number of refugees and internally displaced persons. Neighbouring countries and international relief agencies were severely stretched and resources pushed to their breaking points. Regional Overview The effects and nature of Islamist terrorism differed by region, based on local factors and weaknesses. In the Middle East and North Africa (MENA), ISIS stayed active in Iraq and Syria. It has been noted to repurpose political instability to reconstitute itself and launch guerrilla attacks. Other Al-Qaeda affiliates, including AQAP in Yemen, exploited the continued civil war to expand their position. These groups struck all the military and civilian installations, thereby protracting regional instability. Sub-Saharan Africa saw an escalation in terrorist activities. Boko Haram and its splinter group, ISWAP, carried out large-scale attacks in Nigeria, Niger, and Chad, targeting both security forces and civilians. Similarly, Al-Shabaab intensified its operations in Somalia and Kenya, undermining efforts to stabilize the region and support economic development. In South Asia, there were strong challenges faced by the Taliban's rule in Afghanistan due to brutal ISIS-K attacks against minority populations, primarily the Hazaras. There was renewed TTP violence in Pakistan which targeted the government structures as well as security officials which continued destabilizing the entire region. Europe and North America were threatened by lone-wolf attackers radicalized online. Although several planned attacks were thwarted by authorities, incidents in France, the UK, and the US underscored the ongoing danger of homegrown terrorism. ISIS also left footprints of terror in other parts of Southeast Asia in the guise of local ISIS affiliates which were active, targeting local religious minorities, such as, for example in the Philippines and Indonesia; the border of the region is open and porous so very open to being infiltrated, and their population is heterogeneous. Policy For The Future Strengthening Counterterrorism Policies forms the most important priority set. Governments need to start with intelligence-sharing and coordinated international efforts to trace terror networks and stop the assault. Border security and watch can also help control terrorism and weapons movements. Addressing Root Causes is just as important. Socio-economic development programs focused on poverty and unemployment reduction would decrease the attractiveness of these ideologies. Long-term resolutions to conflicts and greater, more inclusive governance can ensure stable environments that are not conducive to terrorism. Combating Online Radicalization is one pressing concern in the digital arena. Tech companies and the government must collaborate in this regard to monitor and eradicate extremist content. It's also possible to break through extremist propaganda by using anti-narratives, advocating tolerance, and co-existence. Building Resilience in the Community requires equipping grass root communities with skills on early detection and response to counter radicalization. Grassroots activism, interfaith dialogue, and education programs reduce tensions and build stronger social cohesiveness. Rehabilitation and reintegration programs for former extremists and their families are a must to avoid recidivism. Well-tailored programs targeting psychological, social, and economic needs will help individuals reintegrate into society and renounce extremist ideologies. Last but not least, International Cooperation should be involved to defeat terrorism. Multilateral efforts like the UN anti-terrorism programs must be appropriately funded and supported. Regional bodies such as the African Union should also be enhanced in combating terrorism within regions. Conclusion The persistence of Islamist terrorism in 2024 calls for an overall and sustained response. As much as military and security measures are important in providing an immediate response to threat mitigation, long-term solutions need to address socio-economic and ideological roots that are causing extremism. It is in international cooperation coupled with community-based approaches where one finds the best prospects in reducing the global threat of terrorism and building a better and more secure future. ----- 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://newageislam.com/islam-politics/islamist-terrorism-india-world-2024-counterterrorism-/d/134199 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

Exploring the Role of Religion in Hatred and Conflict: Myth or Reality?

By Ghulam Ghaus Siddiqi, New Age Islam 31 December 2024 Is Religion the Cause of Hatred? Understanding the Human Factor Main Points: This article explores the complex relationship between religion and hatred, examining whether religion itself causes violence and division or if human misinterpretation and manipulation of religious teachings are the true culprits. Through historical and contemporary examples, the essay highlights how secular ideologies and political movements have also fuelled hatred and violence. It emphasizes that the core teachings of Islam, like those of other religions, advocate for peace, justice, and compassion. Ultimately, the article argues that violence arises not from religion itself, but from human actions driven by personal or political motives. ----- The question of whether religion causes hatred is one that has been asked many times throughout history, often arising in the context of religiously motivated violence, conflicts, and tensions between different religious groups. Mr. Ghulam Mohiyuddin has commented, “Is it possible that while religions claim to promote harmony and brotherhood, in reality, they are the cause of much of our hatred and violence? It is easy to blame humans for our intolerance and division, but no one wonders about the role of religions in this frenzied behaviour.” This statement reflects the complexity of understanding religion's role in human conflict, suggesting a need to examine the relationship between religious teachings and the actions of individuals or groups who claim to follow them. The exploration of whether religion causes hatred requires us to consider historical and contemporary examples of violence and division. But before tackling this question directly, it is vital to understand that human beings, in all their complexity, are often the driving force behind hatred, conflict, and violence, regardless of their religious affiliations. Often, these actions are rooted not in religious doctrine but in human interpretation and misuse of religious beliefs. Therefore, a comprehensive look at historical and modern examples of non-religious ideologies leading to hatred and violence can help shed light on the underlying causes of human conflict. Non-Religious Ideologies and Movements: Historical Examples of Hatred and Violence Many instances in history have shown that ideologies, often secular or political in nature, have also led to widespread violence and oppression. This serves as a reminder that hatred and violence are not inherently tied to religion. The following examples demonstrate how ideologies, independent of religious teachings, have created hatred and conflict: 1. Communism and Marxist Ideology • Soviet Union under Joseph Stalin: Stalin's regime (1924–1953) in the Soviet Union, which was officially atheist and rooted in Marxist-Leninist ideology, was responsible for the deaths of millions. His policies of forced collectivization, the Great Purge, and the systematic repression of political opponents led to widespread suffering. The death toll during this period is estimated to be in the tens of millions, with millions dying in forced labour camps (Gulags), executions, and famine. • Mao Zedong's China: Mao's China (1949–1976) under Communist rule was also marked by violence and persecution. The Cultural Revolution (1966–1976), led by Mao, was aimed at reinforcing communist ideology and eradicating old cultural and religious practices. It led to the deaths of millions and widespread suffering as intellectuals, religious figures, and perceived counter-revolutionaries were persecuted, tortured, and executed. • Pol Pot's Cambodia (Khmer Rouge): The Khmer Rouge regime under Pol Pot (1975–1979) sought to establish a radical communist agrarian society, eliminating all perceived enemies of the state, including intellectuals, religious figures, and anyone with connections to the old regime. This resulted in the deaths of an estimated 1.5 to 2 million people, approximately a quarter of the country's population. 2. Fascism and Totalitarian Regimes • Nazi Germany (1933–1945): The Nazi regime, led by Adolf Hitler, was based on an extreme form of nationalism and racial ideology, rather than religious principles. The Nazis sought to exterminate entire groups of people they considered "racially inferior," particularly Jews, in the Holocaust. The regime also targeted other groups such as Romani people, disabled individuals, and political dissidents. The result was the deaths of approximately 6 million Jews and millions of others in concentration camps, forced labour, and warfare. The violence and hatred stemmed from the Nazi belief in Aryan racial superiority, not from any religious teachings. • Italian Fascism under Benito Mussolini: Mussolini’s fascist regime in Italy (1922–1943) was driven by a non-religious ideology of nationalism, militarism, and authoritarianism. Mussolini’s government, in its pursuit of territorial expansion and suppression of political opposition, led to violence, including the brutal repression of political dissidents, ethnic minorities, and civilians in occupied territories. 3. Atheism and Secularism in the French Revolution • During the French Revolution (1789–1799), secular ideologies took centre stage, particularly during the Reign of Terror (1793–1794), when revolutionary leaders like Maximillian Robespierre sought to eliminate the influence of the Catholic Church and traditional religious structures. The French Revolution’s violence, including mass executions by guillotine, was largely motivated by political and secular goals rather than religious differences. The period saw the deaths of tens of thousands, many of whom were executed for their political beliefs, and the entire clergy was targeted for its perceived opposition to the revolution. 4. The Rwandan Genocide (1994) • The Rwandan Genocide is an example where religion did not play a central role in the conflict. Instead, the violence was primarily driven by ethnic hatred between the Hutu and Tutsi populations. Over a period of about 100 days, approximately 800,000 Tutsi people were killed by Hutu extremists, who had been incited by propaganda, fear, and political manipulation. Although many individuals involved in the violence may have been religious, the genocide was not carried out in the name of religion, but rather ethnic identity and political power. 5. The Yugoslav Wars (1990s) • While religious identity was certainly a factor in the Yugoslav Wars, particularly between Serbs, Croats, and Bosniaks, the underlying causes of the violence were deeply rooted in ethnic nationalism, political struggles, and territorial disputes, rather than religious doctrine. The wars involved ethnic cleansing, brutal massacres, and the forced displacement of civilians. The leaders of the warring factions, such as Slobodan Milosevic, often used religious and ethnic rhetoric to stoke fear and hatred, but their motivations were primarily driven by political power and nationalist ideologies rather than a commitment to religious belief. 6. The Anarchist Movements • In the late 19th and early 20th centuries, anarchist movements, particularly in Europe and the Americas, led to violence and terror in the name of abolishing the state and established hierarchies. While not all anarchists were anti-religious, many secular anarchists condemned organized religion as part of their broader critique of societal structures. Several high-profile acts of violence, including assassinations and bombings, were carried out by anarchists with the goal of promoting revolutionary change and dismantling authority, often resulting in loss of innocent lives. 7. The Spanish Inquisition • While the Inquisition was religious in nature, it is important to mention that it also led to tremendous violence and persecution, largely driven by political motivations as well as the desire to consolidate power within the Catholic Church. It targeted not only heretics but also non-Christians and "false converts" (Jews and Muslims), leading to torture, execution, and mass expulsions. This was a period of extreme violence and hatred in the name of religious orthodoxy, but the motivations behind the Inquisition were often tied to political power and control. These examples show that movements or regimes driven by secular, political, or nationalist ideologies have caused far-reaching violence and hatred, often far surpassing anything attributed to religious groups. The key takeaway is that violence and hatred can emerge from a variety of sources, including political ideologies, ethnic hatred, and secular motivations, and are not the exclusive domain of religious groups. It is how human beings interpret and use ideas, be they religious or secular that often determines the outcomes of such beliefs. The Role of Religion in Promoting Peace and Harmony Now that we have seen how secular ideologies can cause widespread hatred and violence, it is important to address the question of religion’s role in this dynamic. Is it possible that religion, specifically Islam in this context, contributes to the division and violence we often see in the world today? To answer this question, it is essential to look at the core teachings of Islam, which emphasize peace, compassion, and justice. Islam, like other major world religions, promotes the values of peace, mutual respect, and understanding. The Qur'an and the teachings of Prophet Muhammad (peace be upon him) emphasize that the true purpose of religion is to guide humanity toward righteousness, to foster love and compassion, and to build a society based on justice and peace. 1. The Qur'an: Peaceful Coexistence with Others: "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 Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted." (Qur'an 49:13) This verse promotes mutual understanding and respect among different peoples and tribes. It encourages learning about one another and emphasizes that the most virtuous people are those who are righteous, not those who belong to a specific tribe or group. Peaceful Interaction with Non-Muslims: "Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly." (The Qur'an 60:8) This verse stresses the importance of fairness, justice, and kindness to those who may not share the same faith, particularly those who do not pose a threat to Muslims. It encourages peaceful and just relationships with non-Muslims. Promotion of Peace: "And if they incline to peace, then incline to it also and put your trust in Allah. Indeed, it is He who is the Hearing, the Knowing." (The Qur'an 8:61) This verse advocates for peace and reconciliation, urging Muslims to respond positively if others seek peace. Harmony among People: "The believers are but a single brotherhood, so make peace and reconciliation between your two (contending) brothers." (The Qur'an 49:10) This verse emphasizes the importance of unity and peace among Muslims, promoting reconciliation in the face of conflict. 2. Hadith (Sayings of Prophet Muhammad, peace be upon him): Promoting Peace: "Shall I not tell you about the best of deeds? It is to spread peace (salām) between people." (Sahih al-Bukhari) This hadith highlights that spreading peace among people is one of the best deeds a Muslim can engage in. Respect for All Humans: "None of you truly believes until he wishes for his brother what he wishes for himself." (Sahih al-Bukhari) This well-known hadith encourages empathy and understanding, which are key elements in fostering harmony and peaceful coexistence. No Harm in Religion: "Whoever harms others, Allah will harm him." (Sahih Muslim) This hadith makes it clear that causing harm to others, whether physically or emotionally, is prohibited in Islam. It underscores the importance of peaceful conduct and mutual respect. Kindness toward Neighbours: "Jibril (Gabriel) kept advising me about the neighbour until I thought he would inherit from him." (Sahih al-Bukhari) The Prophet (peace be upon him) emphasized the importance of treating neighbours well to the extent that he believed the neighbour could inherit from the person due to the level of kindness and care expected. Tolerance and Coexistence: "You will not enter Paradise until you believe, and you will not believe until you love one another." (Sahih Muslim) This hadith emphasizes the value of mutual love and harmony in the community. Belief is tied to loving others, fostering a peaceful and compassionate society. Principles of Justice and Peace in Islam: Justice Over Revenge: "The recompense for an injury is an injury the like thereof; but whoever forgives and makes reconciliation – his reward is with Allah. Indeed, He does not like wrongdoers." (The Qur'an 42:40) This verse promotes forgiveness and reconciliation over revenge or harm, which is essential for maintaining peace in society. Call for Justice: "O, you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives." (The Qur'an 4:135) This verse calls for justice, even when it is difficult, and encourages believers to uphold fairness and equity in their interactions with all people. Islamic History of Coexistence: The Charter of Medina (Constitution of Medina) This was a document created by the Prophet Muhammad (peace be upon him) that outlined the rights and duties of all members of the community, including Muslims, Jews, and other groups in Medina. It emphasized peaceful coexistence, mutual respect, and shared defence responsibilities. The Charter promoted cooperation and peaceful coexistence among diverse religious communities. These Qur'anic verses and hadiths highlight the fundamental Islamic principles of peace, justice, and coexistence. Islam encourages peaceful relationships not only among Muslims but also with non-Muslims. The religion advocates for kindness, empathy, and the rejection of violence, promoting a society where mutual respect and understanding can flourish. Misinterpretation of Religion: Distortion and Manipulation Despite the clear message of peace in Islamic teachings, history has shown that individuals have sometimes misused religion to justify violence, division, and hatred. This misuse of religion is not inherent to the religion itself but is a result of human misinterpretation or distortion. Those who manipulate religious teachings for personal or political gain often create the illusion that religion itself is the source of violence and division. In many instances, individuals or groups have used religion to justify violence against others, claiming that their actions are supported by religious teachings. However, such actions contradict the core message of the religion, which advocates for peace, justice, and mutual respect. Examples of Distortion of Religion 1. The Crusades: During the Crusades, religious leaders manipulated Christian teachings to justify the slaughter of Muslims, Jews, and others in the name of faith. 2. Colonialism: European powers often used Christianity to justify the subjugation and exploitation of indigenous populations in Africa, Asia, and the Americas. 3. Terrorism: Extremist groups, such as Al-Qaeda and ISIS, have hijacked Islamic teachings to justify acts of terrorism and violence, distorting the peaceful message of Islam to suit their political goals. Religion as a Force for Peace In conclusion, religion itself does not inherently cause hatred or violence. While certain religious movements or individuals may engage in violent acts, these actions are more a result of human misinterpretation and distortion than of the teachings of the religion itself. Islam, like other world religions, promotes values of peace, justice, compassion, and reconciliation. Violence and hatred are not unique to religion; secular ideologies and political movements have also been responsible for some of the worst atrocities in history. Therefore, it is crucial to understand that the root cause of violence often lies in human misdeeds, political motives, or distorted ideologies, rather than the peaceful teachings of religion itself. Recommendation for Peace True peace can only be achieved when individuals and societies return to the core teachings of their faiths—teachings that emphasize respect for others, justice, and the common good. In the case of Islam, this means embracing the message of peace, reconciliation, and compassion for all people, regardless of their religion or background. --- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. Throughout his career, he has emerged as a prominent figure in the realm of Islamic scholarship, consistently contributing valuable insights and analysis on a wide range of crucial topics. Through his regular writings, he has delved into multifaceted subjects, including but not limited to deradicalisation strategies, the promotion of moderation within Islamic teachings, counter-terrorism efforts, and the vital mission of combating Islamophobia. Moreover, he extensively addresses the urgent need to challenge radical ideologies through well-reasoned arguments and scholarly discourse. Beyond these critical issues, his work also encompasses in-depth discussions on human rights principles, the significance of safeguarding religious rights, and the profound exploration of Islamic mysticism. URL: https://www.newageislam.com/interfaith-dialogue/exploring-religion-hatred-conflict-myth/d/134198 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

Muslims Need to Embrace Education: A Path to Progress and Unity

By Kaniz Fatma, New Age Islam 31 December 2024 Muslim-Run Institutions: Promoting Inter-Community Unity Main Points: 1. Muslim-run educational institutions in India serve a diverse student body, including a significant percentage of non-Muslims (52.7% of students are Hindus). 2. These institutions are vital for bridging educational gaps and fostering unity in a diverse society. 3. They help break stereotypes and promote social integration and tolerance. 4. Muslims manage only 16.6% of colleges in India, despite comprising 14% of the population. 5. The Muslim community's involvement in higher education is disproportionately low, especially in prestigious institutions like IITs and IIMs. 6. A significant gap exists in postgraduate and research programs, with only 8% of Muslim students pursuing postgraduate courses. ----- Muslim-run institutions are fostering inter-community collaboration and paving the way for educational advancement, but greater participation and focus on higher education are needed to unlock the full potential of the community. Education has always been a cornerstone of Islamic values. The Quran, in numerous verses, calls upon believers to seek knowledge, for it is through education that individuals can advance in both faith and society. The pursuit of knowledge is not limited to specific subjects but encompasses the development of the intellect, character, and the ability to contribute meaningfully to the welfare of society. As Muslims, it is imperative that we continue to uphold this legacy of knowledge, striving to excel in education more than ever before. Recent findings from the Centre for Study and Research (CSR) reveal a vital aspect of the Muslim community's involvement in education—one that should encourage and inspire greater participation. According to a ground-breaking study, Muslim-run educational institutions in India are serving not only Muslim students but also students from other communities, especially Hindus. These institutions are vital in bridging educational gaps and fostering unity in a diverse society. In fact, the study highlights that 52.7% of students in Muslim-run institutions are Hindus, with Muslim students making up only 42.1% of the student body. This statistic is a testament to the inclusive nature of these institutions, challenging the misconception that Muslim educational institutions serve Muslims exclusively. Islamic Guidance: Seeking Knowledge for the Betterment of Society The Quran and Hadith place immense value on acquiring knowledge. One of the most powerful verses in the Quran that emphasizes the importance of education is: "Read! In the name of your Lord who created, created man from a clot. Read! And your Lord is the most generous, who taught by the pen, taught man that which he knew not." (Quran 96:1-5) These verses were revealed to the Prophet Muhammad (peace be upon him) in the early stages of his mission, urging him—and through him, all Muslims—to prioritize learning. Knowledge, both religious and worldly, is seen as the means to improve individual lives, enhance societal development, and create a just world. The Prophet Muhammad (peace be upon him) also said, "Seeking knowledge is an obligation upon every Muslim." This obligation extends to both men and women, as knowledge is the key to empowerment and societal progress. In light of this, Muslims should see education as an opportunity to serve their community and the wider society. The findings of the CSR study underscore the importance of Muslim-run institutions in fostering inter-community understanding, breaking down stereotypes, and promoting social cohesion. This is especially significant given the current socio-political climate, where education is often a battleground for ideologies. The Role of Muslim-Run Institutions: Education for All The recent reports from CSR, which surveyed over 1,100 universities and colleges managed by Muslim minorities, reveal startling findings: Muslims only manage 16.6% of the total colleges in India, despite comprising 14% of the population. While this number is a sign of progress, it also highlights the need for continued investment in educational infrastructure within the Muslim community. However, the positive takeaway is that Muslim-run institutions are not exclusive but serve a diverse population. The findings show that more than half of the student body in these institutions (55.1%) is non-Muslim—a sign that these institutions are fulfilling a significant educational role in the country. The contributions of Muslim-run institutions to India's educational landscape are not confined to the Muslim community. These institutions provide a valuable opportunity for students from all backgrounds to receive quality education. This inclusive approach goes beyond just academics; it nurtures social integration, fosters tolerance, and helps to erase the prejudices that exist between communities. A Call for Greater Muslim Participation in Education While the report highlights the growth of Muslim-run educational institutions, it also points out areas for improvement. The enrolment of Muslim students in higher education remains disproportionately low, especially in prestigious institutions like the Indian Institutes of Technology (IITs) and Indian Institutes of Management (IIMs), where Muslim representation is just 1.92%. Moreover, the Muslim community's involvement in postgraduate and research programs is alarmingly low, with only 8% of Muslim students pursuing postgraduate courses and less than 1% in research programs like M.Phil. and Ph.D. This gap in participation is not just a challenge but an opportunity. The Muslim community must place greater emphasis on advancing in higher education and research. We need more scholars, researchers, and professionals from within our community who can contribute to society at large and help overcome the barriers that continue to hinder the progress of Muslims in India and beyond. Moreover, institutions must encourage Muslim students to pursue courses in fields like engineering, medicine, law, and business, where representation is low. We must invest in creating avenues for postgraduate studies and research—fields that are crucial for the long-term intellectual and economic upliftment of the community. Moving Forward: A Vision for Muslim Education The CSR reports also shed light on the gender disparity in Muslim education, showing that female students outnumber males in Muslim colleges. This is a positive trend that aligns with Islamic teachings on the importance of female education. The Prophet Muhammad (peace be upon him) said, “Seeking knowledge is an obligation upon every Muslim, male and female.” This obligation has been emphasized throughout history, and today, more than ever, it is vital to ensure that Muslim women have access to quality education, empowering them to become leaders in their communities. In addition, quality assurance remains an area of concern. The reports highlight that a significant percentage of Muslim-run institutions lack accreditation, making it crucial to work towards improving the standards of education, ensuring that Muslim institutions participate more actively in national ranking systems such as the National Institutional Ranking Framework (NIRF) and National Assessment and Accreditation Council (NAAC). Embracing the Call for Knowledge As Muslims, we must heed the call to seek knowledge, not only for personal advancement but for the betterment of society. The CSR report has shown that Muslim-run educational institutions are already serving as beacons of hope and opportunity for students of all backgrounds. It is now time for the Muslim community to step forward, to prioritize education in all aspects, and to ensure that we are not left behind in the pursuit of knowledge. Islamic guidance on education calls us to be active participants in the intellectual, social, and economic spheres. The educational advancements of our community are directly linked to our contributions to the broader society. Therefore, let us take inspiration from these reports, from the Quranic injunctions, and from the rich history of knowledge in Islam, to build a future where education is the foundation of unity, progress, and prosperity for all. May Allah guide us on this path of knowledge, helping us to break barriers, challenge misconceptions, and embrace education as the key to our collective success. Ameen. --- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islamic-society/muslims-embrace-education-unity/d/134197 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 Eternal Call for Unity: How Hazrat Khwaja Abdullah Chishti’s Shrine Promotes Peace Across Communities

By Syed Amjad Hussain, New Age Islam 31 December 2024 Hazrat Khwaja Syed Abdullah Chishti is a 16th-century Sufi saint of the Chishti order, known for his teachings of love, humility, and communal harmony. His shrine in Chhota Sheikhpura attracts devotees from diverse backgrounds, reflecting his message of unity and peace Main Points: 1. Hazrat Khwaja Syed Abdullah Chishti was a 16th-century Sufi saint of the Chishti order, famous for his teachings of love, humility, and communal harmony. 2. He settled in Chhota Sheikhpura, Bihar, after divine guidance and established a Khanqah and mosque. 3. His shrine attracts devotees from diverse backgrounds, reflecting his universal appeal. 4. The well, Khwaja Kuan, near his shrine is believed to have healing properties. 5. His annual Urs at his shrine is a symbol of the legacy that creates unity and peace among all the faiths. —— Introduction Hazrat Khwaja Syed Abdullah Chishti, a prominent 16th-century Sufi saint of the Chishti order, is remembered as a beacon of spiritual wisdom, unity, and love. A direct descendant of the revered Khwaja Qutub Uddin Maudood Chishti, his life and teachings embody the Sufi tradition of devotion, humility, and service to humanity. His shrine in Chhota Sheikhpura, Nawada district, Bihar, continues to inspire and attract devotees from all over the country across religious and cultural boundaries. A Noble Lineage and Spiritual Upbringing Hazrat Khwaja Abdullah Chishti was born in Old Bhakkhar, Sindh. His family was among the most renowned in the annals of Sufism and spirituality. His father, Khwaja Syed Asadullah Chishti, was a great Sufi saint of the Chishtia Nizamia order, and his family lineage traces directly to Khwaja Maudood Chishti, one of the founders of the Chishti order. He engaged in the study of Islamic jurisprudence, theology, and the mystical traditions of the Chishti order from an early age. His father was his first spiritual mentor, instilling in him devotion, service, and love for all of God’s creation. Hazrat Khwaja Abdullah Chishti was blessed with titles such as Qutb-ul-Asr, Qutb-e-Bihar, Fani Fillah, and Peerzada-e-Chisht, reflecting his high spiritual stature and connection to the Almighty. The Journey to Bihar: A Divine Calling Hazrat Khwaja Abdullah Chishti’s life took a transformative turn when he embarked on a spiritual journey that led him to the Indian subcontinent. Travelling through various regions and seeking blessings from the shrines of renowned saints, he ultimately reached the province of Bihar. His arrival at the shrine of Hazrat Makhdoom Sharf Uddin Ahmad Yahya Maneri, a celebrated Sufi saint, marked a significant moment in his spiritual quest. According to Hazrat Syed Ainuddin Chishti, the Sajjadanasheen (spiritual successor) of Chhota Sheikhpura Khanqah, Hazrat Khwaja Abdullah Chishti experienced a divine vision at the shrine of Hazrat Makhdoom Sharf Uddin. It was revealed to him that he was destined to settle in close proximity to the shrine and establish his spiritual base there. The exact location of his future residence was to be shown through miraculous signs. Miraculous Signs at Chhota Sheikhpura Once divinely guided, Hazrat Khwaja Abdullah Chishti set out to find the designated location. He eventually reached the present site, about 42 kilometres south of the main shrine. After spending the night in prayer, he performed ablution at sunrise. In a remarkable act of faith, he planted his miswaak (a twig used for cleaning teeth) into the ground, and to his amazement, it immediately sprouted into a lush green shrub. Simultaneously, he placed his walking stick into the earth, and a fountain of water gushed forth from the spot. Recognising these as divine signs, Hazrat Khwaja Abdullah Chishti resolved to make Chhota Sheikhpura his permanent residence. He devoted himself to the remembrance of Allah and the service of humanity. Founding of the Khanqah and the Holy Well Hazrat Khwaja Abdullah Chishti transformed the entire region into a centre of spiritual activity through his presence in Chhota Sheikhpura. The local king, realising his divine wisdom and influence, granted him a piece of land called Baithka on elevated ground. Here, Hazrat Khwaja Abdullah Chishti founded a Khanqah (Sufi lodge) and a mosque, creating a haven for seekers of spiritual guidance and a centre for learning. People from all walks of life gathered at the Khanqah to receive guidance, participate in communal prayers, and remember Allah. The fountain that had emerged was converted into a well, now known as Khwaja Kuan. Pilgrims continue to draw water from it, considering it sacred and attributing miraculous properties to it. The well remains well-preserved even today and is located beside the main road leading to the Khanqah. Universal Appeal and Reverence Hazrat Khwaja Abdullah Chishti’s shrine, situated on the Hisua-Narhat road in Chhota Sheikhpura, is a place of reverence for people from all walks of life. Devotees from Bihar and neighbouring states like Jharkhand, Bengal, and Uttar Pradesh visit the shrine to seek blessings, offer prayers, and pay homage. The annual Urs, commemorating his death anniversary, is celebrated with great fervour. The shrine becomes a vibrant centre of spiritual activity as people from diverse backgrounds attend the festivities, which include Quran recitations, Qawwalis (devotional songs), and communal meals. The Chadar ceremony, where devotees place ceremonial cloths over his tomb, is a highlight of the Urs. The shrine’s inclusivity is particularly noteworthy. Both Hindus and Muslims venerate Hazrat Khwaja Abdullah Chishti, reflecting his message of universal love and harmony. It serves as a unifying space where people transcend religious and social boundaries to find spiritual solace. Spiritual Teachings and Legacy As a custodian of the Chishti order’s teachings, Hazrat Khwaja Abdullah Chishti emphasised love, humility, and service to humanity. His mission was to spread divine love and bring people together, irrespective of their differences. He was a disciple of his father, Khwaja Syed Asadullah Chishti, and received spiritual guidance through his great-grandfather, Khwaja Syed Mohammad Jaan Chishti, a disciple of Khwaja Qutubuddin Bakhtiyar Kaki. This lineage of spiritual masters enriched his teachings and practices, which he passed on to his disciples and followers. Hazrat Khwaja Abdullah Chishti authorised many disciples to carry forward his mission, including Syed Qutub Uddin Sani Chishti, Syed Nasir Uddin Chishti, and Syed Aashique Chishti. His sons, Khwaja Sayyad Nasir Uddin Chishti and Khwaja Sayyad Qutub Uddin Qutub Sani Chishti, upheld his legacy, while his daughter, Bibi Saleha, played a vital role in preserving his tradition through her marriage to Sayyad Aashique Chishti, one of his prominent disciples. Shrine of Miracles and Blessings The miracles associated with Hazrat Khwaja Abdullah Chishti continue to inspire awe and devotion. The sacred well, Khwaja Kuan, stands as a testament to his divine blessings. Pilgrims believe its water has healing properties, with many testifying to miraculous recoveries and blessings after using it. The Khanqah remains a place for prayer, reflection, and community, drawing countless devotees seeking guidance and solace. Over centuries, it has become a symbol of spiritual continuity. Annual Urs: Celebrating Faith and Unity The annual Urs of Hazrat Khwaja Abdullah Chishti is a grand event, celebrated with devotion and passion. The festival features prayers, recitations, and devotional singing, creating an atmosphere of spiritual fervour. People from across the country gather to honour the saint, reaffirm their faith, and seek his blessings. The Urs is a reminder of the saint’s lasting impact, transcending time and cultural boundaries. It fosters communal harmony, bringing together individuals from diverse communities in a shared expression of devotion. A Timeless Inspiration Hazrat Khwaja Syed Abdullah Chishti’s life and legacy continue to resonate deeply with his followers. His teachings of love, compassion, and unity remain as relevant today as ever in a world often divided by differences. The Khanqah, Khwaja Kuan, and his shrine stand as enduring symbols of his spiritual journey, offering solace and inspiration to countless devotees. In a time when humanity seeks peace and harmony, Hazrat Khwaja Abdullah Chishti’s legacy serves as a timeless reminder of the transformative power of love and spirituality. His shrine in Chhota Sheikhpura is not only a place of reverence but also a beacon of hope and faith for all who visit. —— Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/interfaith-dialogue/eternal-unity-hazrat-khwaja-chishti-shrine-peace/d/134196 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

Tawakkal Mastan Dargah in Bengaluru: A Symbol of Faith, Devotion, and Harmony

By Rehan Ahmed Khan, New Age Islam 31 December 2024 The Hazrat Tawakkal Mastan Dargah In Bengaluru, Built In 1783 By Tipu Sultan, Honours A 17th-Century Sufi Saint Of The Suharwardia Order. Known For His Selfless Service, Tawakkal Mastan’s Legacy Is Celebrated In The Karaga Festival. The Dargah Fosters Interfaith Unity, Drawing People From Various Backgrounds, And Remains A Symbol Of Devotion, Charity, And Communal Harmony. Main Points: 1. Hazrat Tawakkal Mastan was a 17th-century Sufi saint from the Suharwardia Order. 2. He worked on the Kalasipalyam fort, refusing payment, later asking for a mosque. 3. The Dargah, completed by Tipu Sultan in 1783, marks his tomb. 4. It’s linked to the Karaga festival. 5. The shrine attracts devotees of all faiths. 6. The Dargah fosters unity, charity, and spiritual devotion. ----- Introduction In the vibrant city of Bengaluru, nestled in the historical Cottonpet area, stands the Dargah of Hazrat Tawakkal Mastan, a revered Sufi shrine that has become a symbol of spiritual harmony, cultural integration, and religious devotion. Hazrat Tawakkal Mastan, a saint from the Suharwardia Order, is regarded by his followers as a guiding light of piety and wisdom from the 17th century. His life and the establishment of his Dargah are deeply interwoven with both historical events and cultural legends, making this site a unique testament to religious pluralism and historical significance in the city. A Glimpse into the Life of Hazrat Tawakkal Mastan Hazrat Tawakkal Mastan, a Sufi saint of the Suharwardia Order, was a disciple of Baba Fakruddin of Penukonda. He is remembered for his profound spirituality and selfless service to humanity. In the mid-18th century, Tawakkal Mastan, along with his companions Hazrat Tipu Mastan and Hazrat Manik Mastan, played a pivotal role in the rebuilding of the Kalasipalyam fort during the reign of Hyder Ali, the Sultan of Mysore. The trio worked diligently during the day as labourers, while dedicating their nights to prayer and spiritual practices. Despite their tireless work, they refused to accept any payment for their labour. Hyder Ali, intrigued by the unusual behaviour of the men who refused wages, ordered an investigation. It was discovered that the trio did not stay at the construction site, but instead disappeared to a mosque in Kumbarpet, where they spent the night in devotion. When an official visited the mosque to look for them, he was astounded to find only the physical remnants of their presence—three parts of a human body, with two dogs standing guard. This extraordinary event led Hyder Ali to realise that these were no ordinary workers, but holy men of extraordinary spiritual standing. The Birth Of The Dargah In 1777, Hyder Ali initiated the construction of a mosque at the request of Hazrat Tawakkal Mastan, who, despite his saintly stature, asked for nothing more than a place of worship. The mosque was to be built near Uppara Pete, and Hyder Ali oversaw the project. However, before its completion, Tawakkal Mastan passed away in 1777. The mosque, which was completed in 1783 under the direction of Hyder Ali’s son, Tipu Sultan, became the dargah dedicated to Hazrat Tawakkal Mastan. It is believed that Tawakkal Mastan’s tomb lies within the mosque, marking the place where he had wished to be remembered. The Dargah, which remains a place of reverence, not only serves as a memorial to Tawakkal Mastan but also stands as a symbol of Hyder Ali’s respect and devotion to the saint’s simple yet profound request. The mosque has since become a major religious and cultural landmark, attracting countless devotees from all backgrounds. The Dargah And Its Symbolism The Hazrat Tawakkal Mastan Dargah is not just a religious shrine; it is also a symbol of interfaith harmony and unity. One of its most notable associations is with the Hindu Karaga festival, a prominent cultural and religious event in Bengaluru. The Karaga procession, which is linked to the Dharmaraja Temple festivities, traditionally includes a visit to the Dargah. The significance of the Dargah in the Karaga procession is rooted in several folk legends. One popular story speaks of the saint being trampled by the crowd during the Karaga procession. After being revived by priests who applied Kum-Kum (vermilion powder) to his wounds, Tawakkal Mastan insisted that the procession must always stop at his Dargah to seek his blessings before continuing its journey. This moment is said to have marked the beginning of a long-standing tradition, with the Karaga procession now always stopping at the Dargah as part of its route. Another version of the story connects the saint’s memory to the Tamil-speaking Thigala community, whom Hyder Ali brought to Bengaluru during his reign. Among this community was a scholar named Dharmaraja, who persuaded Hyder Ali to build a temple and a muth (a religious institution) in the city. Hyder Ali complied, and the temple and muth were constructed. During the Karaga procession, a devotee carrying the sacred Karaga stopped at the Dargah of Tawakkal Mastan, asking for his blessings to ensure the deity would not fall off his head, as this would be considered sacrilege. This request is believed to have initiated the tradition of visiting the Dargah before embarking on the Karaga procession. Place Of Unity And Faith The Tawakkal Mastan Dargah is not only visited by Muslims but also attracts people from various religious communities. It has become a place where individuals from all walks of life come to seek solace, guidance, and spiritual blessings. The shrine opens daily from 5 a.m. to 11 p.m., with large congregations gathering on Fridays for the Juma prayer. After the prayer, a small fair takes place outside the Dargah, where people from diverse communities come together to worship and share in the spirit of unity. A unique tradition has developed at the Dargah, where early in the morning, members of the Hindu community gather to walk around the shrine in reverence. After this ritual, they feed the poor with Idli and Sambhar, a traditional South Indian dish, as an act of charity. This practice reflects the deep sense of communal harmony and selfless service that the Dargah fosters. It is a place where religious differences are transcended in the spirit of collective worship and compassion. Festivals At The Dargah The Dargah hosts three major festivals each year, drawing thousands of devotees and pilgrims. The first is the Urs, which marks the death anniversary of Hazrat Tawakkal Mastan. The second is the Karaga Festival, during which the dargah plays an essential role as a site for blessings and spiritual offerings. The third is the Mohramm festival, observed on the ninth day of Muharram, marking the Islamic new year. Each of these festivals serves as a reminder of Tawakkal Mastan’s enduring legacy and the values of devotion, humility, and service that he embodied. The dargah’s history, which spans over two centuries, continues to inspire people of all faiths, making it a cherished landmark in Bengaluru. The shrine is a testament to the power of prayer, the importance of communal harmony, and the universal quest for peace. The Dargah’s Cultural Significance The Hazrat Tawakkal Mastan Dargah is one of the oldest and largest dargahs in Bengaluru, often regarded as a beacon of spiritual unity in a city renowned for its religious diversity. The shrine’s cultural significance extends beyond its religious function; it serves as a powerful symbol of integration, where people from different backgrounds come together to worship, share in spiritual practices, and celebrate festivals. From the humble request for a mosque to the establishment of a shrine that now stands as a place of devotion, the Dargah of Hazrat Tawakkal Mastan remains an enduring testament to the saint’s spiritual journey, his selfless service, and his deep connection with the people of Bengaluru. His legacy continues to inspire faith, unity, and devotion across generations, making the Dargah a timeless symbol of peace, love, and interfaith harmony. Conclusion The Hazrat Tawakkal Mastan Dargah stands as a profound symbol of spiritual unity, interfaith harmony, and devotion in Bengaluru. Through its rich history and connection to the Hindu Karaga festival, it has become a place where people of all faiths come together in worship and community. The shrine’s enduring legacy, rooted in the saint’s humility and service, continues to inspire generations, making it a cherished landmark that transcends religious boundaries and fosters peace and understanding. ---- Rehan Ahmed Khan is an Independent Research scholar specialising Muslim Personalities and Communal Harmony. URL: https://www.newageislam.com/islam-spiritualism/tawakkal-mastan-dargah-bengaluru-faith-devotion-harmony/d/134195 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

On Today's 'Intellectuals'

By Sumit Paul, New Age Islam 31 December 2024 A temptation to base theories on speculations may land an individual in the Wonderland of Lewis Carroll! I fully agree with this. Call it a sheer coincidence. My friend, Urdu poet and retired Zonal Head of Central Bank of India, Mr Mahesh Bajaj 'Anjum' Lakhnavi defined an 'intellectual' in the morning: "Who can explain simple things in the most complicated manner, making it difficult to be understood by people and opening the doors for various unnecessary interpretations that may lead to controversies." Well said! Intellectuals, esp. today's pseudo-intellectuals and sciolists, suffer from a perpetual itch to opine on anything and everything under the sky. Famous humorous writer Lateef Ghonghi defined such polymaths in his inimitable manner: "Iss Daur Mein Bolne Ki Khujli Se Pareshan Logon Ko Hum Zaheen Samajhte Hain. Inn Logon Ke Paas Har Sawaal Ka Jawaab Hota Hai Aur Nahin Bhi Hota Hai Toh Ye Apni Aql Lada Kar Iijaad Kar Hi Lete Hain" (People suffering from an itch to speak are called intellectuals. They've answers to all queries. Even when they don't know the answers, they concoct somehow). Such 'intellectuals' abound on our TV talk shows or a forum like this. These pseudo-intellectuals are also full of condescension and look down upon people they perceive as inferior and subservient to their all-encompassing 'wisdom.' Chanakya says, "Duragraham Chhadma Vidwaanasya Sarvopari Gunam Asti " (Stubbornness is the main trait of a pseudo-intellectual). You may have seen how pseudo-intellectuals like Sudahanshu Trivedi, Major Gaurav Arya, one insane retired Maj General, Pushpendra Kulshreshtha, among others try to analyse everything that belongs to the so-called Sanatan Dharma and concerns the current political outfit. Such individuals are in all faiths. American evangelist Billy Graham and Surat-born South African Muslim apologist Ahmed Deedat wasted their intellect on proving the authenticity and divinity of Christianity and Islam respectively. I won't call them pseudo-intellectuals. Both were exceptionally brilliant individuals, adept at polemics and sophistry. They could have used their superior intelligence somewhere else in a far better and constructive manner but they chose to prove the greatness of their faiths and scriptures throughout their lives. The problem with today's genuine intellectuals is that they often choose a wrong sphere or field to assert their intellect. The late Pakistani human rights activist Asma Jahangir put it succinctly, "Daanishmand Aksar Ye Nahin Samajh Paata Ki Apni Aql Ka Istemaal Kahan Aur Kaise Kiya Jaaye" (Intellectual is often clueless as to how and where to use his intellect). Alas, it goes in vain. In fine, we've pseudo-intellectuals as well as true intellectuals but all are baffled when it comes to using their intellect and intelligence in a proper manner. ---- 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/pseudo-intellectuals-evangelist/d/134194 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

How To Fight Injustice Against Muslims? Some Unorthodox Suggestions

By Naresh Chandra Saxena, IAS (Retired) for New Age Islam 30 December 2024 To summarise, the community ought to consider and adopt the following course of action: 1. Concentrate on individual mobility through higher education, especially Science and Management 2. Take advantage of OBC reservation and join Class II and Class I jobs in large numbers, especially Police 3. Learn English and make it compulsory in all Madarsas 4. In some districts open an English medium Madarsa with 25% seats reserved for poor/dalit Hindus 5. Make AMU and Jamia the best Universities in India, so that these Universities, and not St Stephens College becomes the first choice for bright Hindu students 6. Set up Cultural Societies with the help of like-minded Hindus to promote amity and harmony, and reduce prejudice 7. Openly support abolition of triple Talaq, polygamy and gender equity in inheritance 8. Persuade the young not to take up the suicidal path of militancy and violence 9. Adopt neutral names and dress, discourage Hijab 10.Promote Sufi Islam and discourage Salafism -------------------‐---------------‐------ After coming to power, BJP, which is known to be both authoritarian and majoritarian, has openly promoted hatred against Muslims, reducing them to the status of second-class citizens. How does one fight against injustice? There could be three strategies, of which two have been tried, but these have their limitations. The third one, which would be most effective has not been tried at all. First is to condemn BJP Governments and RSS, through seminars and writing articles. But let us evaluate this dispassionately. How many have we been able to convince and convert? How many who were on the other side are now with us after reading our articles? I find most of my friends in the IAS or even my own relations, start whataboutery, when I try to bring them on my side. ‘What about Aurangzeb, what about Muslim leaders’ role in dividing our country, what about Kashmir separatism, and what about Islamic terrorism, etc etc.’ This strategy boils down to ‘the Converted appealing to the Converted’, with no increase in the number of liberal or secular minded people. The second strategy to fight against injustice is by resorting to agitational politics; take out processions, raise slogans, organise strikes, etc. This strategy will pay dividends if the party in power cares for your votes. Unfortunately, for the BJP Muslims are non-voters, and hence their concerns can not only be ignored but deliberately hitting at their interests occasionally (Art. 370, CAA, anti-conversion laws, UCC) is considered electorally rewarding. The path of agitational politics, so effective in a liberal democracy, is not likely to benefit Muslims as long as hatred against them dominates the Hindu mind. With the increasing gulf between the two communities, any agitation by Muslims against discrimination can arouse the very emotions amongst Hindus that foster discrimination and is therefore self-defeating. Hindu illiberalism has emerged with a vengeance. BJP's rise has left the community electorally irrelevant. After the Ayodhya verdict Syeda Hameed admitted (2020), 'I say with humility to my co-religionists that we have no power, no agency, no spaces left for protest'. The main problem is the strong bias that exists in the Hindu mind against Muslims. BJP has converted that bias into hatred, and gained politically. Bias had existed even in the 1970s and 80s (A phrase quite popular amongst the Hindus in UP is 'Makkhi, Machhar, Musalmaan', equating Muslims with flies and mosquitoes) which exhibited itself in excessive police violence against them during the riots even during the relatively ‘Secular’ Congress regimes. Since the 1980s, prejudice and suspicion against Muslims has further deepened due to the appeasement policies of the Congress governments, and the role played by Muslim political leaders and clergy in those years. Such policies helped the BJP to exploit Hindu fears for political gains, and after coming to power BJP has openly promoted hatred against Muslims, leaving them insecure and vulnerable to violence by Hindu hoodlums. To agitate against discrimination should be everyone's right. Protest movements empower the marginalised community, besides putting pressure on the government. But these also polarise the society and create a kind of us-them feeling. Some deprived groups such as Dalits (and also women) can easily ignore the cost of polarisation, as benefits from protest far outweigh the cost. Thus, they have gained a great deal in India through agitational politics. Muslim situation is however different in two ways. First, Dalits enjoy Constitutional safeguards in terms of proportional representation in legislatures and administration, which Muslims lost in 1947 due to their own choice of supporting partition. Second, no party can ignore the votes of Dalits or women. The geographical dispersal of Muslim population renders it impossible for them to convert their cultural identity into a political pressure group. It is not just a coincidence that the Muslim majority constituencies of Rampur, Hyderabad, and Kishenganj elected MPs like Azam Khan, Asaduddin Owaisi and Syed Shahabuddin, all known for their extreme popularity among the Muslim masses and equally abhorred by the majority community. One RSS leader once told me that when they go to the villages to seek votes they always carry a video with them. I asked, 'Mohan Bhagawat's?'' He said, 'No, Owaisi's, in which he says he will never chant Bharat Mata ki Jai even if a knife is put at his throat.’ He added, 'Hindus then forget their economic woes and rush to the booth to vote for us'. Therefore, rather than organize politically to fight for a separate Personal Law or impartial administration, the Muslim leadership should take steps to reduce the Hindu bias against them, which is the root cause of the success of political propaganda against them by the BJP. The problem is more social than political. The community suffers from four serious handicaps - Hindu bias, BJP in power, geographical dispersal, and the Indian Constitution which does not recognise religion as a category for group rights. Indian Courts too appear hesitant to strike down unfair laws, such as the CAA and anti-conversion laws recently passed by several BJP states. These states seem to have given informal police powers to the RSS and Bajrang Dal hoodlums to harass Muslim shopkeepers and beat up innocent Muslims. Let us not forget that each individual has multiple identities. Muslims should certainly protest as artisans, unemployed youth, or as poor, but not display their religious card. On the contrary, Muslims in India have started asserting their religious identity. While women displayed their religious fervour by wearing hijabs, men began growing beard and wearing skull caps. The reverse strategy would have been to adopt Hindu names, which Muslim film stars (Dilip Kumar, Madhubala) did in the 1950s to improve their acceptability. It is worth noting that in Thailand and China, the official name of Muslims has to be a native one, and cannot be Islamic. If advocacy is on economic issues, such as lack of sanitation in Muslim bastis, even the BJP Government is likely to respond favourably. Religious cleavages have much less legitimacy in India today than those based on language, region, class, or caste. For instance, improvement in the quality of vocational training schools would certainly benefit Muslims, who are mostly self-employed skilled workers, but one hardly hears such demands from Muslim platforms. Is it because the leaders are Ashrafs, and not concerned with the problems of pasmanda Muslims? However desirable affirmative action in favour of Muslims may be from the point of view of justice and equity, it is not feasible under the changed circumstances. One must learn to make a distinction between what is desirable and what is feasible, what ought to happen vs what is likely to happen. India under the BJP rule has already become de facto a Hindu nation. All that the Muslims and their sympathisers can do is to prevent its downslide into a Talibani one. When chips are down Muslim strategy should be not how to maximise their gains, but how to minimise their losses. When there are negative returns from protests, the community should introspect what it can do on its own to improve its lot without inviting the wrath of the majority, and how to promote communal harmony and reduce Hindu bias against them. This all leaves little choice for Muslims, except to look within and achieve success on merit. Rather than put pressure on the government which has now become counterproductive, the community must search within and reflect on how it can improve its socio-economic status by pooling its resources, a strategy that would invite admiration rather than animosity from the majority. This needs a new kind of leadership that would kick off a fresh social movement amongst Muslims towards excellence through self-reliance. There have been many such movements amongst the Hindus - Bhramo Samaj in Bengal, Arya Samaj in the north, and Justice Movement & SNDP in the South, and time is ripe now for a similar initiative from the marginalised Muslim community. On the other hand, reformers such as Hamid Dalwai who had the 'potential to take their community out of a medievalist ghetto into a full engagement with the modern world' (Guha 2018) were unfortunately unpopular with the Muslim masses. Asghar Ali Engineer and JS Bandukwala who suggested internal reforms were expelled from the community. Interestingly despite their hostility to Muslims as a group, Hindus admire those individual Muslims who do well on their own merit, such as Bollywood’s three endearing Khans, musicians Bismillah Khan and Naushad, and cricketers like Pataudi and Azharuddin. Bollywood has been full of successful Muslims as producers, directors, actors, and singers, and no one has ever accused the public or industry of evaluating them negatively on the basis of religion. There is also no overt discrimination against them in education and recruitment to government jobs. Therefore Muslims should aspire not only to increase their share in elite professions, but also to improve their image, which would happen if in the next 20 years the best doctors, teachers and administrators in the country were Muslims. They need a mass movement in which basic thrust should be on the qualitative aspect of education. Why should their excellence be confined to music and films only? Hindu-Muslim unity is certainly desirable for achieving our country's goal towards a cohesive and plural India, but for Muslims, it is a question of life and death. Hence their leaders must ponder in what manner they can contribute to achieving this goal. Hindu parents aspire to send their kids to Christian convent schools, why not to Madarsas? Why not promote English medium Madarsas - at least one in each minority district, and open them to others too? If institutions controlled by Muslims - and this includes Aligarh Muslim University and Jamia Milia - could become world -class, the image of Muslims would certainly improve. The community needs another Sir Syed. Muslims have been digging their own grave by allowing themselves to be led by religious and political leaders who promised to get them group privileges. Unfortunately, it remained a mirage, and further deepened Hindu hostility that has been the bane of day-to-day Muslim life. Syed Shahabuddin, the tallest Muslim leader in post-Independence India, shouted effectively against the Indian state’s biased behaviour, but did not direct his energies for internal institutional reforms of the Muslim society. 'This was a great difference from Sir Syed's line of thinking as Sir Syed always emphasized internal reforms and modern education and politics was his later priorities but Shahabuddin Saheb was so much passionate about the politics as if his sole aim was to polarise Indian society and this was the most negative contribution of his political activism in India', observed P. Mohammad (He also said that if our Mullahs/Leaders with BIG MOUTH stop talking nonsense for 5 years only, then BJP will be finished. http://muslimmirror.com/eng/an-intellectual-debate-in-delhi-and- washington-over-syed-shahabuddin/). Is the community showing any signs of such a movement? I wish it did. Mr. Bahuguna, ex-Chief Minister of UP, who was considered to be very close to the Muslim community, in a one-to-one chat with me in 1974 (I was DM Aligarh then) quipped, 'Hindustan ka musalman Ek dedh taang ka admi hai, yeh kabhie seedha nahin chal sakta' (Indian Muslim is a one and a half legged animal, he can never walk straight). It may be worthwhile to recall what Allama Iqbal wrote in Jawab-e-Shikwa, ‘God has not been unjust to the Muslims; they have been unjust to themselves’. References Guha, Ramachandra (2018). Liberals, sadly, Indian Express, March 24 Hameed, Syeda (2020). The Ayodhya verdict: Is this justice? I ask myself, at https://www.hindustantimes.com/analysis/the-ayodhya-verdict-is-this-justice-i-ask-myself/story-rRBa0Sn6kJxTZdFFF5XEP.html) ---- A career civil servant, Naresh Saxena had worked as Secretary, Planning Commission and Secretary, Ministry of Rural Development in Government of India. On behalf of the Supreme Court, Dr Saxena monitored hunger-based programmes in India from 2001 to 2017. Author of several books and articles, Dr Saxena did his Doctorate in Forestry from the Oxford University in 1992, and was awarded honorary PhD from the University of East Anglia in 2006. URL: https://www.newageislam.com/islam-politics/fight-injustice-muslims-unorthodox-suggestions/d/134186 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Six

By Muhammad Yunus, New Age Islam (Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009) 30 December 2024 Section-5 Excellence In Conduct And Behaviour 60 The Prophet Muhammad As An Exemplar • “Certainly, you have an excellent example (Uswatun Hasana) in the Prophet for anyone who longs for Allah and the Last Day, and remembers Allah a lot” (33:21). The verse distinguishes the Prophet as a role model for any good Muslim. The question that keeps the Muslim community divided is, how best they can follow the Prophet’s example. The orthodoxy insists on imitating the Prophet’s physical habits and pursuits including his daily chores, such as: washing and bathing, brushing of teeth, clipping of nails, grooming of beard and hair, manners of eating, drinking, sitting, wearing of clothes and turban etc. But since the Prophet’s daily chore, physical habits and pursuits were informed by the realities of his era, this view reduces the horizon of Islam to a small corridor of history – the seventh century Arabia. The Qur’an also honours Prophet Abraham with this title (60:4) in the following verse: • “There is for you an excellent example (Uswatun Hasana) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever ye worship besides Allah..” (60:4) Since the Prophets Abraham and Muhammad lived millenniums apart in totally different corridors of history, it is obvious that the Qur’an does not use this expression for any era specific customs and habits that were unquestionably different for these Prophets. This rules out the orthodox view on imitating the Prophet’s physical habits, customs, and pursuits. The same holds for the Prophet’s personal and private life, events and accomplishments like marriage, conjugal life, profession, defensive and offensive skills, expertise in the prevalent domains of arts, science, and all other domestic and indoor and outdoor activities that were conditioned by the ground realities of his life and thus era specific and therefore they cannot serve as standards or ideals for all eras. The foregoing exclusions leaves the core - the Prophet’s noble persona that can go with the title of Uswatun Hasana – aspects that the Qur’an encapsulates in two of its short verses addressed to the Prophet at a very early stage of the revelation: i– Qad Aflahah Man Zakkaha – 91:9 (“he succeeds who purifies it (his Nafs or his innermost thoughts) and ii.- Rujza Fahjur – 74:5 (“Shun mental defilements”): As these were highly compressed pronouncements the Qur’an illustrates them with the progress of the revelation. These illustrative verses as listed below under collective headings (61 to 65) must have guided the Prophet in attaining excellence in conduct and behaviour – Uswatun Hasana that he personified and his followers need to emulate as religious obligation. 61. Restrain Anger, Forgive People, Greet Courteously, Speak Nicely, Avoid Conflict, And Do Not Talk Evil Of People In Public Unless You Are Wronged. • “Hasten to forgiveness from your Lord, and to a garden - as wide as the heavens and earth, prepared for the heedful (muttaqin) (3:133): those who spend (in charity) in (times of) plenty as well as hardship, restrain anger and forgive people for Allah loves the doers of good (muhsinin).” (3:134). • “When you are greeted with a greeting, return it with a more courteous greeting or (at least) it’s like. Indeed, Allah takes account of everything” (4:86). • “Allah does not approve of evil talk in public except by one who has been wronged. (Remember,) Allah is All-Knowing and Aware” (4:148). • “Tell My servants to say what is best - for verily Satan sows discord among them, for Satan is an open enemy to man” (17:53). 62. Shun arrogance, boasting, loud talk, and ignore whispers. • “And do not walk arrogantly on earth - for you can neither pierce the earth nor reach the height of mountains” (17:37). • “(Said Luqman to his son): ‘Do not turn your cheek away from people (in scorn), nor walk arrogantly on earth. Surely Allah does not love any arrogant boaster (31:18). Therefore, be modest in your bearing, and keep your voice low; (and remember) the harshest of sounds is the braying of an ass’” (31:19). • “You who believe, if a wicked person comes to you with a (slanderous) news, verify it, otherwise you may ignorantly harm (other) people, and become regretful for what you have done” (49:6). 63. Eschew Slandering, Back-Biting, Hoarding Of Wealth, Miserliness, Excessive Suspicion And Spying Over Others • “Those who slander carefree, believing, chaste women are cursed in this life and (in) the hereafter, and there is a severe punishment for them” (24:23). • “Behold, (O you people!) You are invited to spend in Allah's way, but some of you are miserly; though whoever is miserly, is being miserly to his own soul. (Remember,) Allah is Self-Sufficient, whereas you stand in need. If you turn away (from His path), He will replace you with other people, and they would not be like you” (47:38). • “You who believe, avoid excessive suspicion, for suspicion in some cases is a sin; and do not spy (over others), nor backbite each other. Would any of you like to eat the flesh of his dead brother? You would hate it! So heed Allah and (remember,) Allah is Most Relenting and Merciful” (49:12). • “Woe to every backbiting critic (104:1), who gathers wealth, and counts it over” (104:2). 64. Repel evil with good – hatred with kindness. • “Those who patiently seek the Countenance of their Lord, keep up prayer and spend out of what We have provided them, secretly or publicly and repel evil with good – such will attain the eternal life” (13:22). • “Repel evil with that which is good. Indeed! We are aware of what they ascribe (to Allah)” (23:96). • “Goodness and evil are not equal. Therefore, repel the latter with that which is good, and then the one between whom and you is hatred, will indeed become your friend (41:34). None can attain this except those who show perseverance; and none can attain this except the very fortunate” (41:35). 65. Kindness To All People Regardless Of Any Religious Affiliations • “Serve Allah; associate none with Him; be kind to parents, relatives (Qurba), orphans, and the needy; to the neighbour close to you (Qurba) and the neighbour who is a stranger, to the companion by your side, the stranded traveller, and to those under your lawful trust. Surely Allah does not love the arrogant and the conceited” (4:36) The verse speaks about two categories of people described as Qurba: a word that traditionally connotes relatives, as rendered in its first appearance. However, the word literally means ‘the close ones.’ Therefore, in the second instance it understandably stands for people who are close enough, but not necessarily relatives. The subsequent reference to the neighbour who is a ‘stranger’ neither a relative, nor ‘close enough,’ must therefore include anyone, regardless of religion, nationality, or race. In other words, this verse explicitly calls for kindness to all people including strangers who may belong to other faiths, nationalities or races 66. The Qur’anic Ideal of conduct and behaviour of a Muslim The foregoing criteria of conduct and behaviour can be pieced together to create this prototype of an ideal Muslim. He will restrain anger, forgive people, remain courteous, speak nicely, avoid conflict, refrain from speaking ill of people publicly unless harmed. He will shun arrogance, boasting, and loud talk, ignore whispers, eschew slandering, back-biting, miserliness, and excessive suspicion. Above all he will return evil with good – hatred with kindness, and remain kind to all people including strangers, neighbours and employees (those under one’s lawful trust). This is straight from the Qur’an (61-65 above)– paraphrased to create a moral road map for any reader to reflect as each element of the road map is religion-neutral and of timeless import. 67 Bid The Good (Ma’ruf) And Restrain The Evil (Munkar) The Qur’an uses the word Ma’ruf for doing good to others and behaving in the most decent and reasonable manner in the community. It uses its antonym munkar for all deeds, gesture, and behaviour that run counter to reason and contradict all norms of good behaviour For simplicity, we will be rendering these terms as the good (ma‘ruf) and the evil (Munkar) in the passages below: • Let there emerge from among you a community for mankind that will bid to good, enjoin (Yamuruna) all that is good (ma ‘Ruf) and restrain (Yanhona) the evil (Munkar) and it is they who shall succeed” (3:104) • You are the best community brought forth for humanity; you enjoin all that is good, and restrain the evil, and believe in Allah. If the People of the Book would only believe - it would be best for them: some of them have true faith (mu’minun) while most of them are perverse” (3:110) Read in isolation, these verses purport to claim exclusivity of the Muslim community for all times. This conflicts with the pluralistic message of the Qur’an and its common criteria of divine justice which place the Muslims on a level playing field with the believing non-Muslims in accountability to Allah at the Final Reckoning (19 above). More importantly, the verses succeeding the verse 3:110 listed below removes any notion of exclusivity for the Muslims: • “They are not the same: among the People of the Book is an upright community: they recite Allah’s messages through the hours of night as they bow down before Him (3:113). They believe in Allah and the Last Day; enjoin the good, and restrain the evil and hasten to good deeds - it is they who are among the virtuous (Sualihin) (3:114). Any good they do, they will not be denied it as Allah knows the heedful (Muttaqin)” (3:115) Thus, the Qur’an does not single out the Prophet’s followers/ companions as the bidders of good and restrainers of evil. Hence, it will detract from the Qur’anic message to connect the verses 3:104 and 3:110 to all Muslim communities in all eras or to interpret it as any universal attestation of the exclusiveness of the Muslims for all times as the best community and the bidders of good and restrainers of evil. Traditionally scholars have translated/ interpreted the above verses with a compulsive connotation for the prohibition (Naha) of the evil, implying that force can be applied to ensure compliance. But since the Qur’anic word for prohibition (Naha) has both compulsive and persuasive* connotations it must be interpreted in a generic fashion to avoid any excesses. *These are a few examples of non-compulsive connotation of the word Naha in the Qur’an: • 79:40 - refers to those who ‘restrain’ (Naha) their own souls. • 11:62 – The Prophet Salih’s elders asked him if he was trying to ‘restrain’ them (Atanhana) from their idols. • 29:45 - Prayer (Salat) ‘restrains’ (Tanha) one from abomination (Fahshah). 68. Consultation In Conducting Affairs The Qur’an enjoins mutual consultation in conducting community affairs (3:159, 42:38): • “It was due to the Mercy of Allah, you were gentle with them. Had you been harsh and hard-hearted, they would’ve dispersed from around you. So forgive them, pray for their forgiveness, and consult with them in the matter. Once you’ve decided, put your trust in Allah. Allah loves those who put their trust in Him” (3:159) This verse, revealed in the aftermath of the Battle of U00hud, (reviewed in Part 2 of this discourse) reflects the Prophet's leadership and the broader Qur'anic principle of consultation. A group of the Prophet’s followers who pretended to believe but were opposed to him in their hearts defied his orders and left their battle stations to collect booties. The divine voice commands the Prophet to be mild to them and consult community affairs with them • “(… Allah’s reward is for those who believe, and put their trust in their Lord (42:36) Those who avoid grave sins and indecencies; and when they are angered, they forgive (42:37), those who respond to their Lord, perform their prayers, conduct their affairs by mutual consultation, and give from what We provide for them (42:38) By prohibiting grave sins and abominable deeds in the verse preceding the verse on mutual consultation (42:38) the Qur’an clarifies that the instrument of consensus cannot be used to justify what is ipso facto wrong, or to legalize the unlawful (haram) – a routine ratification of a board or Parliament of exclusive benefits or clemency against unlawful acts for its members. Also Read (Previous Parts): The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part One The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Two The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Three The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Four The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Five ----- Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009. URL: https://www.newageislam.com/books-documents/quran-nurun-nur-light-quranic-guidance-part-six/d/134187 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

Sufism in Kashmir: A Legacy of Spiritual Harmony and Cultural Integration

By Sahil Razvi, New Age Islam 30 December 2024 The Article Explores The Introduction And Evolution Of Sufism In Kashmir, Focusing On Bulbul Shah's Pivotal Role In Spreading Islam, Fostering Cultural Harmony, And Shaping The Valley's Syncretic Identity. His Teachings And Miracles, Including The Conversion Of Rinchana To Sultan Sadruddin, Laid The Foundation For Kashmir's Rich Sufi Heritage. Main Points: 1. Sufism was introduced in Kashmir by Sayyid Sharafuddin Abdul Rehman, also known as Bulbul Shah, who played a pivotal role in spreading Islamic teachings and fostering cultural harmony. 2. Bulbul Shah’s spiritual guidance led to the conversion of Ladakhi prince Rinchana to Islam, marking a watershed moment in Kashmir’s religious and cultural history. 3. Sultan Saddruddin (Rinchana) built a Khanqah for Bulbul Shah on the Jhelum riverbank, which became a center for Islamic teachings, community service, and the famous langar (community kitchen). 4. Bulbul Shah's teachings emphasized simplicity, spirituality, and humanism, fostering unity among fragmented communities and shaping Kashmir’s syncretic culture known as Kashmiriyat. 5. Bulbul Shah’s contributions to Kashmir’s religious and cultural landscape continue to be celebrated, with his shrine serving as a spiritual and cultural hub for devotees, scholars, and tourists. ----- Sufism, or "Tasawwuf," is a profound spiritual tradition within Islam that emphasizes inner purification, devotion, and the esoteric dimensions of faith. Emerging during the Umayyad period (661–749 CE), it offered a counterbalance to materialism and emphasized a deep, personal connection with Allah. Initiation into Sufism often involves a pledge (Bayah) to a Sufi Sheikh, symbolizing spiritual guidance and a bond with the teachings of Muhammad (PBUH). By the 12th century, Sufism had spread across South and Central Asia, the Balkans, and Africa. Its integration into Indian culture during the Delhi Sultanate era allowed it to blend seamlessly with local practices, such as yogic postures and artistic expressions like music and dance. The liberal Beshara stream, epitomized by wandering mystics called Babas, further enriched this tradition. The Introduction of Sufism to Kashmir Kashmir became a pivotal region for Sufism through the efforts of Hazrat Bulbul Shah, a saint of the Suharwardy order. His arrival marked the beginning of a transformative era, fostering the development of Rishism, a unique blend of Islamic mysticism and Kashmiri culture. Influenced by the local Bhakti movement and incorporating Buddhist and Shaivite elements, Rishism epitomized syncretism, profoundly shaping the region's socio-religious identity. Prominent Sufi figures, including Sayyid Ali, Mir Muhammad, Ismail Shami, Sayyid Jamaluddin Bukhari, and Mir Sayyid Ali Hamdani, further advanced Sufi teachings in Kashmir. Their spiritual wisdom bridged diverse communities, paving the way for Kashmiriyat a cultural ethos characterized by harmony and unity. The Influence of Sufism on Kashmiri Society Sufism profoundly impacted Kashmiri society, promoting spirituality, tolerance, and cultural cohesion. Sufi saints, or Pirs, were revered not only for their religious insight but also for their roles as mediators in social and political matters. Hazrat Bulbul Shah’s pivotal influence was evident in the conversion of Rinchana, a Buddhist prince who later became Sultan Sadruddin. Denied acceptance into Hinduism, Rinchana embraced Islam under Bulbul Shah's guidance, catalysing a wave of conversions that included nobles, soldiers, and common people. This integration of Sufi principles enriched Kashmir's culture, blending Islamic teachings with local traditions. Key works like Tarikh-i-Kashmir and Zakhir-a-Tul Mulk reflect this synthesis. Core Sufi values Saadah (salvation), Ikhlas (purity), and Tawheed (oneness of God) resonated deeply with the masses, fostering devotion and spiritual awareness. During this golden era, interfaith harmony flourished. Hindus attended Sufi shrines, while Muslims participated in Hindu gatherings, exemplifying the essence of Kashmiriyat. This cultural exchange established Kashmir as a land of composite culture and inclusivity. The Legacy of Hazrat Bulbul Shah Before the arrival of Hazrat Bulbul Shah, Islam had already been introduced to Kashmir through travellers, traders, and scholars. However, their influence was limited, with no significant impact on the region’s spiritual landscape. Bulbul Shah's arrival marked a turning point, laying the groundwork for Mir Sayyid Ali Hamdani’s later missionary efforts. Although his exact birthplace remains debated, most historians agree that Bulbul Shah hailed from Turkistan. He is often associated with miraculous events, such as the nightingale (Bulbul) story, which symbolizes his spiritual depth. A descendant of Prophet Muhammad (PBUH) through Imam Musa Kazim (RA), he epitomized piety and asceticism. His devotion to the Sunnah and emphasis on simplicity and spirituality inspired countless followers. Bulbul Shah, a disciple of Hazrat Shah Nimatullah Farsi, introduced the Suhrawardi Sufi order to Kashmir. His first visit occurred during King Suhadev’s reign (1301–1320), though it was brief due to political instability. On his return during Rinchana's rule (1320–1323), he played a decisive role in shaping Kashmir’s spiritual and cultural identity. His conversion of Rinchana to Islam, renaming him Sultan Sadruddin, was a watershed moment in Kashmiri history. Bulbul Shah established a hospice (Khanqah) on the banks of the Jhelum River, where he preached Islam and offered social services. The community kitchen (langar) he initiated served people of all faiths, symbolizing inclusivity. This site, known as Bulbul Langar, remains a testament to his legacy. Lessons from Kashmiri Sufism Sufism in Kashmir highlights the transformative power of spirituality in fostering cultural harmony and unity. Its integration of diverse traditions created a unique legacy that continues to inspire. Kashmiri Sufism offers valuable lessons in embracing diversity and mutual respect, proving that values rooted in love and unity can transcend divisions. Hazrat Bulbul Shah’s contributions laid the foundation for Islam in Kashmir, setting the stage for Mir Sayyid Ali Hamadani’s enduring impact. His shrine, located at Bulbul Langar, remains a sacred site, attracting devotees and researchers alike. The annual Urs celebration on 7th Rajab commemorates his life and teachings, ensuring his legacy endures for generations. Also Read: Sultan Darvesh: The Sufi Healer of Kashmir and His Timeless Teachings Sheikh Hamza Makhdoom: The Saint of Kashmir Rishi Sufi Order in Kashmir: Roots, Legacy, and Impact Islam's Early Roots in Kashmir: A Historical Account The Suharwardy Order: Foundations of Sufism in Kashmir Baba Zain-ud-Din Wali: Illuminating Kashmir’s Spiritual Path The Naqshbandi Order in Kashmir The Quadri Order’s Legacy in Kashmir: Saints and Spiritual Foundations The Kubravi Order and Its Spread to Kashmir Hazrat Qayumuddeen Qadri RA: A Sufi Saint of Kashmir Builders of Faith: How Syed Ali Hamadani’s Disciples Shaped Kashmiri Society Hazrat Baba Shukuruddeen RA: The Torchbearer of Kashmir ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-society/sufism-kashmir-spiritual-harmony-cultural-integration/d/134185 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