New Age Islam: December 2024

Monday, December 2, 2024

Breaking Chains - Overcoming the Grip of Tribal Mindsets and Supremacism in Faith

By V.A. Mohamad Ashrof, New Age Islam 2 December 2024 Abstract: This Paper Examines The Entrenched Dynamics Of Tribal Mind-Sets And Religious Supremacism, Analysing Their Profound Impact On Societies And Proposing Pathways To Transcend These Divisive Tendencies. It Explores How Supremacism Undermines Diversity And Fosters Division, Demonstrating How Exclusivist Ideologies Erode Societal Harmony And Global Cooperation. By Delving Into The Characteristics And Dynamics Of Tribal Mind-Sets, The Paper Highlights The Primal Instincts That Drive Group Loyalty And Inter-Group Conflict, While Also Identifying Religious Supremacism As An Extension Of These Tribal Tendencies. It Further Investigates How Cultural, Psychological, And Neurobiological Factors Intertwine To Perpetuate Exclusion And Superiority, Leading To Harmful Outcomes Such As Social Fragmentation, Discrimination, And Violence. These Analyses Underscore The Urgent Need For A Transformative Shift In Thinking And Behaviour. ----- The study transitions from critique to solutions by drawing on the Quran’s ethical framework, which offers a compelling response to religious supremacism. The Quran’s emphasis on shared humanity, justice, and interfaith respect provides a vision of unity and compassion that counters the divisive forces of tribalism. Through its principles of equality and inclusivity, the scripture serves as a guide for fostering harmonious and interconnected societies. The concluding section, "From Tribal Roots to Shared Humanity," reflects on the transformative potential of embracing universal values like justice, empathy, and unity. The paper ultimately argues that breaking the chains of tribalism and supremacism is essential for creating a future that honours diversity while celebrating the shared essence of humanity. How Supremacism Demolishes Diversity and Promotes Division? Human societies have long been shaped by tribal affiliations, much like trees rooted deeply in fertile soil, drawing sustenance from the bonds of shared identity. This tribal mind-set, an evolutionary tool for survival, has also served as a double-edged sword, fostering both unity and division. When tribalism intertwines with religious supremacism—the belief in the divine superiority of one’s faith—it creates a stormy brew capable of sowing discord, exclusion, and resistance to change. Understanding this tangled web is key to building bridges in an increasingly interconnected world. Supremacism is a masterful puppeteer, expertly manipulating the strings of comparison to create a distorted narrative. It's like a photographer who only captures the best angles of their own group, while snapping the most unflattering photos of the "other" group. This selective comparison is a recipe for disaster, cooking up a toxic stew of division and hostility that can simmer for generations. This flawed comparison is like a funhouse mirror, reflecting a warped and distorted image of reality. It involves turning a blind eye to the skeletons in one's own closet, while shining a spotlight on the flaws of the "other" group. By creating this imbalance, supremacists can maintain a sense of moral superiority, perched atop a pedestal of self-righteousness. This distorted narrative can be particularly damaging when it's perpetuated through institutions, media, or social norms, as it can shape public opinion and influence policy decisions like a slow-moving tide eroding the shoreline. The comparison between the best of "us" and the worst of "them" is a sledgehammer, bludgeoning the "other" group with negative stereotypes and characteristics. It's like trying to cram a square peg into a round hole, ignoring the complexity and diversity of the "other" group. By denying their humanity and dignity, supremacists can justify their own group's dominance and privilege, sitting pretty on their throne of superiority. Ultimately, this flawed comparison is a ticking time bomb, waiting to unleash a maelstrom of oppression and inequality. The Tribal Mind-set: Characteristics and Dynamics The tribal mind-set operates like a fortress, its walls built high to protect the in-group while keeping outsiders at bay. It prioritizes group loyalty, demanding allegiance to shared norms and beliefs, often at the expense of individual freedom and universal values. Inside this fortress, in-group bias thrives, favouring the familiar while viewing the "other" with suspicion. Hierarchies within the group resemble staircases carved in stone, with clear roles and leaders directing the collective. While tribalism can act as a glue holding communities together, it can also serve as a matchstick igniting conflicts with competing groups. Tribes craft their identity through shared stories and rituals, much like weaving a colourful tapestry that defines who they are. Yet, this very tapestry can blind them to the larger fabric of humanity. Religious supremacism mirrors tribalism, like a shadow faithfully following its form. Both rely on sharp boundaries to define who belongs and who does not. Supremacist religious groups adopt a "my way or the highway" mentality, drawing lines in the sand that others are forbidden to cross. Their belief in the exclusive truth of their sacred texts acts like a lighthouse that, while illuminating their path, casts darkness over other perspectives. Such groups often use distinct markers—whether in dress, rituals, or customs—as banners that proclaim their identity to the world. These markers, while fostering unity within, can become barriers that isolate them from others. Supremacism magnifies the tribal mind-set by cloaking group superiority in divine authority, making its walls seem impenetrable and its beliefs immutable. The Consequences of Tribal Mind-set and Religious Supremacism In the modern world, tribal and supremacist tendencies are like weeds flourishing in fertile soil. Social media echo chambers, for example, act as mirrors reflecting only what individuals already believe, creating bubbles of sameness where outside voices are muted. Within these bubbles, opinions often harden, as if baked in a kiln, becoming more extreme and resistant to change. Charismatic leaders further stoke tribal flames, wielding words like swords to divide and rally their followers. Cultural narratives—whether ancient myths or modern ideologies—become rallying cries, drums beating to the rhythm of exclusivity and supremacy. The collision of tribalism and religious supremacism can unleash forces as destructive as a hurricane tearing through fragile communities. Intolerance and violence are often the wreckage left behind, manifesting in sectarian conflicts, terrorism, and ethnic cleansing. These ideologies, like cracks in a dam, erode the foundations of social harmony, creating fragmented societies where mistrust runs deep. Beyond social fragmentation, these mind-sets stunt intellectual growth, as individuals become trapped in echo chambers, like frogs in a well, unable to see the vastness of the sky above. Problems requiring collective solutions are left unaddressed because tribal loyalty takes precedence over objective reasoning. The Neurobiological Roots of Tribal Mind-set and Religious Supremacism Human tendencies toward tribalism and religious supremacism have deep neurobiological roots, shaped by evolutionary pressures, cognitive processes, and social influences. Understanding these mechanisms can shed light on why such behaviours emerge and how they might be mitigated. Evolution has equipped humans with an inherent tendency to form and favour groups. This "in-group bias" enhanced early human survival by promoting cooperation and cohesion within groups, enabling them to compete more effectively against external threats. While this bias was adaptive in ancestral environments, it often manifests today as favouritism toward one’s own group and hostility toward others, contributing to tribal mind-sets. These neurotransmitters, critical for social bonding and attachment, play a significant role in group affiliation. Studies have shown that oxytocin and vasopressin not only strengthen bonds within groups but also intensify biases against out-groups. This dual function The brain’s reward system, driven by dopamine, reinforces behaviours that strengthen group loyalty. Acts that signal commitment to the group—such as adherence to shared beliefs or rituals—are often rewarded with a sense of pleasure or satisfaction. This neural mechanism can perpetuate tribalistic behaviours, including those aligned with religious supremacism. The amygdala, a brain region central to processing fear and threats, is activated in response to perceived dangers from out-groups. This activation can lead to heightened aggression, prejudice, and discrimination, as individuals seek to protect their group from real or imagined threats. Such fear responses can be manipulated by ideologies or propaganda that paint out-groups as dangerous or inferior. When individuals encounter conflicting beliefs or values, they often experience cognitive dissonance, a state of psychological discomfort. To alleviate this tension, they may adopt more rigid or extreme beliefs, reinforcing group loyalty and exclusivity. This theory suggests that individuals derive a sense of identity and self-worth from their group memberships. When these identities are perceived as threatened, individuals may respond with increased prejudice, aggression, and efforts to elevate their group over others. Upbringing, education, and social environments significantly shape attitudes and beliefs. Exposure to extremist ideologies, hate speech, or propaganda can amplify tribal mind-sets and supremacist ideologies, reinforcing the "us versus them" dichotomy. While neurobiological factors play a foundational role, the human brain’s capacity for change offers hope for overcoming tribalism and supremacism. The brain's ability to reorganize neural connections through experience and learning means that attitudes and behaviours are not fixed. With the right interventions, individuals can unlearn biases and adopt more inclusive perspectives. Practicing empathy can enhance activity in brain regions involved in social understanding, such as the superior temporal sulcus and fusiform gyrus. Cultivating compassion for others, including out-group members, has been shown to reduce prejudice and foster greater inclusivity. Encouraging critical thinking and media literacy empowers individuals to question extremist ideologies and propaganda. Education can provide the tools to develop nuanced perspectives, dismantling the simplistic narratives that underpin tribalism and supremacism. The roots of tribal mind-sets and religious supremacism lie deep in our evolutionary history and neurobiology. However, these tendencies are not immutable. By promoting empathy, critical thinking, and inclusive education, we can counteract these biases and move toward more compassionate, equitable societies. Understanding our neurobiological predispositions is the first step in addressing and transforming them for the betterment of humanity. Moving Beyond Tribalism and Supremacism To transcend tribal and supremacist mind-sets, we must cultivate a global consciousness that recognizes our shared humanity and interconnectedness. Education plays a pivotal role in dismantling these harmful ideologies. By fostering critical thinking and exposing individuals to diverse perspectives, we can challenge narrow-minded views and cultivate a more inclusive worldview. Interfaith and intercultural dialogue is another essential tool for building bridges between different groups. When people from various backgrounds come together to share their experiences and perspectives, they can develop empathy, understanding, and respect for one another. Such dialogue can help to break down stereotypes, dispel misconceptions, and foster a sense of shared humanity. Creating inclusive communities is also crucial. By promoting diversity and inclusion, we can create environments where people from different backgrounds feel valued and respected. Inclusive communities can foster a sense of belonging and reduce the appeal of extremist ideologies. Finally, embracing a global perspective can help us transcend parochial loyalties and recognize our shared responsibility to the planet. By viewing ourselves as citizens of the world, we can work together to address global challenges such as climate change, poverty, and inequality. By fostering education, dialogue, inclusion, and a global perspective, we can challenge tribal and supremacist mind-sets and build a more harmonious and equitable world. Breaking free from the chains of tribalism begins within, like a flame ignited in the heart of an individual. Questioning one’s deeply held beliefs requires courage, much like stepping out of a comforting but confining cocoon. Understanding the emotional and cultural ties that bind us to our birth religion or group can open doors to empathy and growth. By embracing diversity, individuals can enrich their spiritual and ethical frameworks, like travellers returning from distant lands with treasures of wisdom and insight. How the Quran Fights Against Religious Supremacism? The Quran offers a profound and transformative perspective on the challenges of religious supremacism and tribal mind-sets, presenting a vision rooted in unity, equality, and compassion. Like a guiding star in a dark night, it illuminates the path toward harmony and understanding, addressing the roots of these divisive tendencies while promoting universal principles of justice and shared humanity. Through its critique of tribal pride, rejection of religious exclusivism, and emphasis on compassion and justice, the Quran provides timeless lessons for building inclusive societies. The Quran takes a hammer to the edifice of the tribal mind-set that dominated pre-Islamic Arabian society, where pride in ancestry and lineage often fuelled conflict and division. It rejects the notion that tribal affiliation or ancestry guarantees salvation or superiority, emphasizing individual accountability before God. In Q.26:196 and 31:21, the Quran challenges blind adherence to ancestral practices, urging people to evaluate their beliefs and actions based on truth and righteousness rather than inherited traditions. This stance uproots the weeds of tribal superiority, planting seeds of personal responsibility in their place. Equality and shared humanity form the cornerstone of the Quran’s worldview. The scripture reminds humanity of its common origin, stating, "O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women." (Q.4:1). By emphasizing the shared roots of humanity, the Quran negates any basis for tribal or racial pride. Furthermore, Q.17:70 declares that God has honoured the children of Adam universally, irrespective of their ethnicity or tribal affiliations, emphasizing the intrinsic dignity of all humans. This declaration is a levelling of the playing field, reminding us that no one is born wearing a crown of inherent superiority. The Quran’s condemnation of tribal pride cuts through arrogance like a knife through butter. It underscores that true honour lies not in one’s social or familial connections but in righteousness and piety. Q.49:11 warns against mocking or belittling others, as such behaviour reflects arrogance and ignorance. Similarly, Q.57:20 reminds believers of the fleeting nature of worldly pride, urging them to seek lasting honour through virtuous deeds. These verses dismantle the shaky scaffolding of tribal arrogance, encouraging humility and mutual respect among all people. The Quran takes a firm stand against religious supremacism, advocating instead for the unity of humanity under a shared moral and spiritual framework. One of its key messages is the unity of prophetic teachings, which serves as a golden thread running through the fabric of divine guidance. Q.2:285 and 3:84 affirm that all prophets, from Adam to Muhammad, brought the same fundamental message of monotheism and righteousness. This universality challenges the exclusivist claims of any single group or religion, fostering a sense of shared spiritual heritage. The Quran explicitly rejects the idea that any particular community holds a monopoly on truth or salvation. Q.2:111-112 counters the claims of certain groups who assert exclusive access to paradise, emphasizing that salvation is based on faith in God and righteous deeds, not on membership in a specific religious group. Similarly, Q.22:17 highlights God’s ultimate authority in judging human differences, encouraging humility and tolerance. These verses serve as a mirror, reflecting the fallacy of self-righteousness and reminding believers to stay grounded in humility. Interfaith dialogue and cooperation are integral to the Quranic vision of coexistence. The Quran encourages Muslims to engage with people of other faiths respectfully and constructively. Q.16:125 advises believers to invite others to the path of God with wisdom and good instruction, promoting a culture of understanding rather than confrontation. Similarly, Q.29:46 calls for dialogue rooted in common values, affirming the shared belief in God as a foundation for mutual respect. These verses are a bridge over troubled waters, offering a path toward unity and understanding amidst differences. The Quran places immense emphasis on compassion and mercy, portraying them as the oil that keeps the lamp of society burning bright. Q.21:107 describes the Prophet Muhammad as a mercy to all of creation, underscoring the Quran’s universal message of kindness. Similarly, Q.42:19 emphasizes God’s compassion, urging believers to embody this divine attribute in their interactions with others. This emphasis on mercy transcends religious and cultural boundaries, encouraging Muslims to treat all people with kindness and empathy. Justice and fairness are central to the Quranic ethos, serving as the backbone of a just society. Q.4:135 calls on believers to uphold justice even against their own interests or those of their kin, emphasizing impartiality as a divine mandate. Likewise, Q.16:90 enjoins believers to practice justice, promote good, and prevent wrongdoing. These principles are a compass pointing toward equity, guiding individuals and communities away from prejudice and discrimination. The Quran also promotes a collective sense of responsibility, urging individuals to work together for the common good. Q.3:103 calls on believers to hold firmly to the rope of God and avoid division, emphasizing the importance of solidarity. Q.5:2 encourages cooperation in righteousness and piety, reinforcing the idea that humanity’s strength lies in its ability to come together for shared purposes. This vision of mutual accountability nurtures a spirit of collaboration and empathy, countering the isolating effects of supremacist ideologies. It is a call to build bridges, not walls, and to weave threads of unity into the fabric of human society. Through its critique of tribal pride, rejection of religious exclusivism, and emphasis on compassion, justice, and unity, the Quran offers a powerful framework for combating religious supremacism and tribal mind-sets. It calls on individuals and communities to transcend divisions, focusing instead on shared values and mutual respect. By embodying these principles, humanity can move closer to the Quranic ideal of a harmonious and inclusive world. This timeless message is a lighthouse in a storm, guiding us toward unity amidst diversity and offering hope for a brighter, more interconnected future. From Tribal Roots to Shared Humanity: Overcoming the Shadows of Division The interplay between tribal mind-sets and religious supremacism poses a significant challenge to global harmony, acting as a persistent storm cloud over human progress. Rooted in evolutionary and neurobiological factors, these tendencies once served to ensure group survival but now often manifest as prejudice, exclusion, and conflict. In today’s interconnected world, such divisive ideologies threaten peace and understanding on a global scale. Yet, as history has shown, humanity has the capacity to evolve beyond these instincts by fostering empathy, education, and inclusivity. Addressing this issue requires a collective effort, akin to illuminating a dark landscape with the light of shared knowledge and dialogue. Education stands as a beacon of hope in this endeavour, serving to dismantle the fear and ignorance that fuel tribalism and supremacism. Critical thinking, when nurtured, empowers individuals to question prejudiced narratives and recognize the interconnectedness of all human experiences. Dialogue further strengthens this foundation, providing a platform for people to share perspectives and build bridges across divides. Together, these tools can replace the rigid “us versus them” mentality with a broader understanding of shared humanity, chipping away at the barriers that prevent global harmony. However, the journey toward inclusivity is not without its challenges. It often feels like crossing a shaky bridge over turbulent waters, where fear of the unknown and resistance to change create instability. Yet, courage and persistence are essential to this process. Every step forward—whether through policy reforms, grassroots movements, or personal acts of kindness—brings us closer to a society that values diversity and mutual respect. Such progress may seem incremental, but over time, it transforms communities, shifting cultural norms and perceptions for the better. In the spirit of an old proverb, “A single tree does not make a forest.” Humanity’s strength lies in its collective effort to rise above divisions and cultivate a sense of unity. By embracing the vast and diverse tapestry of existence, we can celebrate not what separates us but what unites us—our shared humanity. This vision of a harmonious world, though challenging to achieve, is one worth striving for. It reminds us that while our roots may be tribal, our branches have the potential to reach toward a brighter, more inclusive future. ----- V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. URL: https://www.newageislam.com/islam-sectarianism/tribal-mindsets-supremacism-faith/d/133896 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Embracing Unity for India's Progress: A Call for a Collective Vision beyond Divisions

By Ghulam Ghaus Siddiqi, New Age Islam 2 December 2024 Main Points 1. The Importance of National Unity: A true "developed" country ensures equality, justice, and unity among its people, regardless of religious, caste, or creed differences. For India to rise to its full potential, we must prioritize the collective well-being of its citizens and not let divisions weaken the nation’s strength. 2. India must move beyond the politics of religion and division. While individual religious beliefs are personal, our shared identity as Indians must come first. Unity, transcending religious and cultural differences, is essential for achieving the nation’s goals and securing a prosperous, peaceful future. … In today's world, corruption seems to have infiltrated every corner of society. Humanity has descended into a state where the shedding of blood, the taking of innocent lives, has become disturbingly easy. Rights are violated in such a clever, almost invisible manner that it is difficult to discern the injustice until it’s too late. As a result, those born into this world are no longer afforded the luxury of contemplating the deeper purpose of their existence. The pursuit of materialism, the grip of religious fanaticism, the spread of xenophobia, and the enslavement of human minds in the name of progress have obscured our vision of what truly matters. The burden of historical injustices, oppression, cunning, and deep-rooted hatred now weighs heavily on our collective conscience. This has fostered an inherently biased attitude among us, leaving little room for empathy, compassion, and understanding. Today, even the common person is unsettled by the endless cycle of violence and turmoil happening around the world. News of killings and conflict fills our daily lives, distorting our sense of reality and humanity. In a world of such chaos, it becomes even more crucial for us to maintain a light of divine love, one that illuminates our hearts with softness, sympathy, mercy, and compassion. A Call for Spiritual Awakening From a spiritual perspective, it is essential to ask ourselves: what is the true meaning of a "developed" country? A developed country, when examined from the standpoint of justice, shows that it has provided fair treatment to all its citizens, regardless of their religion, caste, or creed. The unity of its people—based on their shared commitment to human dignity and equality—becomes the foundation of its prosperity. These nations, by and large, have succeeded because they do not allow the divide of external differences to hinder the collective well-being of their people. In contrast, when we look at India, the land known as "Bharat-Maata, or Hindustan" a country of immense cultural wealth and history, we find ourselves grappling with a different reality. Why is it that India is not considered the most developed country in the world? Why does a land so rich in spiritual tradition and human potential not rank higher in the competitive global landscape? Upon reflection, the answer becomes painfully clear: the rift between our people is too wide. We have developed animosity, prejudice, and division along religious lines—Hindus vs. Muslims, and so on. These divisions cloud our vision and prevent us from focusing on what is truly important: the well-being of our future generations. The Dangers of Division and Distraction The tragic truth is that we have become so entangled in these divisive ideologies that we no longer have the time or the energy to focus on the pressing issues of our nation. Our youth, our future, are lost in the noise of political and religious slogans, disconnected from their potential and driven by the distractions of the internet and social media. Instead of cultivating minds capable of critical thinking, innovation, and empathy, we are producing individuals who are more robotic than human, more consumed by inhuman acts than by kindness and compassion. We must ask ourselves: What kind of nation are we building? Where are we heading? If we do not break free from these shackles of division, we will continue to squander the potential of an entire generation. The progress of India, both as a nation and as a society, lies not in political power, religious identity, or even material wealth, but in the unity of its people. A Vision for the Future: Unity above All It is high time that we rethink our approach to progress. True progress is not simply about economic growth or technological advancements—it is about the development of a society where every individual, regardless of their faith or background, is treated with respect and dignity. It is about an education system that nurtures the intellect as much as it nurtures the soul, one that integrates science, technology, and intellectual education with values of empathy, compassion, and unity. For India to truly advance on the world stage, we must leave behind the politics of religion. Religion, while important to each individual, must remain a personal matter, separate from the national discourse. Our identity as Indians, united by a common vision of justice, peace, and progress, must come first. If we are not united, if we allow ourselves to be divided by the very things that should bind us, we will never realize the full potential of our great nation. Sometimes, I wear a Kurta and Pajama with a cap, a traditional attire of India that identifies me as a Muslim. At other times, I choose to wear pants and a shirt, simply as a matter of personal preference. This is my personal choice, a right granted to me by my country, and I am deeply proud of that freedom. However, when I turn my focus to national issues, I realize that my religious identity must remain a personal matter. It is essential for me, and for all of us, to prioritize the greater good of our country. At this moment, I believe our nation needs unity among all its citizens, and we must avoid letting our differences divide us. We must not allow these divisions to weaken the strength of our collective unity. At this time, we are hearing and reading about numerous conflicts centred on religious sites and religious slogans—issues that seem to be taking on a new and more divisive form. However, all of these conflicts are only serving to deepen the rooted hatred and animosity among us, while simultaneously disheartening the vast majority of Indians who yearn for peace and harmony. In conclusion, the path to true development—be it spiritual, social, or economic—lies in our ability to put aside our differences which weaken us as Indians and work towards a common goal. India must evolve into a nation where unity transcends religion, caste, and creed. Only then will we achieve the progress we have always dreamed of. We must remember that a nation is only as strong as the compassion and unity of its people. Let us move forward, together, in peace and in purpose. We must focus on the progress of our country, which requires not only religious education but also scientific, technological, and intellectual growth. We need to move beyond the divisive narratives and slogans that create the false impression that "we are not united Indians." Unity is the cornerstone of our strength, and without it, we cannot truly be one nation. To achieve this, we must set aside the politics of religion, religious places, and religious ideologies. First and foremost, we must recognize that we are Indians, and while our religions are deeply personal and reflect our individual beliefs, our national identity transcends them. Our bond as citizens of India must take precedence over all other divisions. --- 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/unity-india-progress-collective-vision-divisions/d/133895 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 Naqshbandi Order in Kashmir

By Sahil Razvi, New Age Islam 2 December 2024 The Naqshbandi Order, Introduced To Kashmir By Saiyid Hilāl, Thrived Through Saiyid Amīn's Mystical Teachings And Poetry. After A Period Of Decline, Khwaja Khāwand Mahmūd Revitalized The Order In The 17th Century Main Points: 1. The Naqshbandī order, originating in Central Asia, was introduced to Kashmir by Saiyid Hilāl. 2. Saiyid Amīn, his disciple, emphasized unity and mystical love of God in his teachings. 3. Saiyid Amīn's poetry reflects Wahdatul Wujud (Unity of Being) and spiritual inclusivity. 4. He lived a reclusive life, detaching from politics but became a victim of political intrigue. 5. The Naqshbandi order was revived in Kashmir by Khwaja Khāwand Mahmūd in the 17th century. ----- The Naqshbandi order, one of the oldest and most significant Sufi mystic traditions, originated in the regions beyond the Amu Darya in present-day Central Asia. It gained prominence through the teachings of Khwāja Bahāʾuʾd-Dīn Muḥammad Naqshband (717–791 AH / 1317–1389 CE). The order was introduced to Kashmir by Saiyid Hilāl during the reign of Sulṭān Sikander (1389–1413). Although Saiyid Hilāl’s exact origin is unknown, he is believed to have been a direct disciple of Khwāja Bahāʾuʾd-Dīn. After settling in the village of Asham, north of Kashmir, he lived a quiet and ascetic life and passed away on 14 Rabī‘u’l-Auwal, 861 AH / 9 February 1457. Saiyid Hilāl’s legacy in Kashmir continued through his sole disciple, Mīr Saiyid Amīn, popularly known as “Wūsī-Ṣāḥib,” derived from his nom de plume, “Wais.” Saiyid Amīn hailed from the distinguished Baihaqī family and was the second son of Saiyid Ḥusain Baihaqī (Manṭiqī). Initially educated by Hājī Ibrāhīm Adham, Saiyid Amīn became Saiyid Hilāl’s disciple and received initiation into the Naqshbandī order. Despite being adopted by Baihaqī Begum, the wife of Sulṭān Zainul-‘Ābidīn, Saiyid Amīn chose a life of asceticism. After Saiyid Hilāl’s death, he moved to Srinagar, residing near Koh-i-Marān, where he devoted himself to spiritual pursuits. Saiyid Amīn’s poetry reflects a broad-minded and inclusive Sufi philosophy. His verses emphasize the unity of faiths and the insignificance of outward religious differences for those who have attained divine truth. He said: “Do not scorn infidelity, To those who have found out truth, It is not different from faith.” In his teachings, the distinctions between mosques and temples, or good and evil, become irrelevant for spiritually enlightened individuals: “To an ‘arif the differences between the Mosques and temples are meaningless. Men endowed with spiritual eminence, Find both good and evil identical.” Regarding mystical union, he expressed his sole desire for union with God and rejected material attachments: “I want wisāl, I do not want either this World or the other, I worship God, I do not worship houses or walls.” For Saiyid Amīn, union and separation were identical: “To Your lovers separation and unity are identical. Neither does the union make them happy Nor does the separation lead them to despair.” He emphasized the mystical love of God as the ultimate form of worship: “If you ask Waisi about religion or sect, He leads the worshippers of God with the religion of love.” His belief in the doctrine of Wahdatul Wujud (Unity of Being) is evident in his poetry: “The world and the men of the world are endowed With the Essence of Eternal, If you look deeply (you) will find everything In the human being.” He further declared: “The entire universe is with me, My abode is beyond (the mystical state of) ‘lamakan’. O Alim! My body is (itself a) universe, Know! The soul of the universe is my soul!” It is said that when people sought his audience, his attendant would describe his state in two forms: “Mīr Ba Khudā Ast” (The Mīr is with God) or “Mīr Ba Khudā Wa Ba Khwud Ast” (The Mīr is with God and with himself). The first indicated mystical ecstasy, during which visitors were asked to leave, while the second implied he was receptive to visitors despite being in a spiritual state. Despite his detachment from politics, Saiyid Amin became a victim of intrigue. On 30 Zīqā’d 889 AH / 8 December 1484, he was killed during an attack on the Baihaqī Saiyids by Kashmiri nobles. He was buried at ‘Aīkadal’ on the right bank of the river Jhelum in Srinagar, where his tomb remains. Saiyid Amīn did not establish a significant following, leading to the decline of the Naqshbandī order in Kashmir. The order was revived over a century later by Khwaja Khāwand Mahmūd (d. 11 Sha’bān 1052 AH / 4 November 1642 CE), who traveled widely and claimed direct inspiration from Khwāja Bahāʾuʾd-Dīn. His visits to Kashmir in the seventeenth century revitalized the Naqshbandi order, leaving a lasting impact on the region’s spiritual heritage. ---- 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 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/naqshbandi-order-kashmir/d/133893 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Embracing Unity for India's Progress: A Call for a Collective Vision beyond Divisions

The Naqshbandi Order in Kashmir

From Fire-Walking to Anti-Colonial Struggle: The Madariyya Sufi Order’s Enduring Influence

By Syed Amjad Hussain, New Age Islam 2 December 2024 2024 The Article Explores The Madariyya Sufi Order, Founded By Hazrat Shah Madar, Highlighting Its Syncretic Spirituality, Distinctive Practices, Historical Influence, Role In Anti-Colonial Resistance, And Modern-Day Significance In Pilgrimage And Community-Centred Spirituality In India Main Points: 1. The Madariyya Sufi Order, founded by Hazrat Shah Madar in the 14th century, blends Islamic and indigenous spiritual practices, with a strong presence in North India, Bengal, and Nepal. 2. Known for unconventional practices like fire-walking and ash application, the Madariyya order combines Sufi rituals with Hindu ascetic traditions. 3. The order flourished under Mughal emperors, particularly Akbar, receiving land grants and spreading across northern India and Bengal. 4. The Madariyya played a significant role in the 1770s Fakir-Sanyasi revolt, resisting British colonial rule alongside Hindu Sanyasis. 5. The Madariyya order remains influential through its pilgrimage traditions, including the annual Urs at Makanpur, preserving syncretic spiritual practices and fostering community unity. ----- Syed Masoom Ali Madari, a Madari sufi saint ----- The Madariyya Sufi order, originating in North India, remains one of the most fascinating and influential mystical traditions in the Indian subcontinent. Founded by the Arabic-speaking Syrian Sufi saint Hazrat Shah Madar Badi’ al-Din in the 14th century, the Madariyya order is renowned for its syncretist beliefs, spiritual practices, and deep-rooted connections to both Islamic and indigenous traditions. The order is especially prominent in Uttar Pradesh, Bihar, Gujarat, West Bengal, and parts of Bangladesh and Nepal. Its spiritual heart lies in the shrine (Dargah) of Shah Madar at Makanpur, Kanpur district, Uttar Pradesh, which attracts thousands of pilgrims every year. The Life and Legacy of Shah Madar Badi’ al-Din Shah Madar, born in Aleppo, Syria, in 1315 CE, is a revered figure in the Sufi world. There are many legends surrounding his life, sometimes conflicting, such as that he was a descendant of the Prophet Hazrat Muhammad (Sallallahu Alayhi Ta’ala Wasallam) or that his lineage came from the Prophet's companion, Hazrat Abu Hurayra. After performing his pilgrimage to Medina, Shah Madar travelled to India to spread Islam, where he converted many Hindus and founded a spiritual order with its own distinct practices. According to legend, he founded the Madariyya order at Makanpur, where he had built a Khanqah - the spiritual centre. The mausoleum was erected on the patronage of Sultan Ibrahim Sharqi (1402–1440), which made the Dargah of Makanpur one of the greatest centres of pilgrimages. Shah Madar died in 1436 CE, but his doctrines and the order that he instituted flourished further with Mughal patronage. The Impact of Syed Muhammad Jamaluddin alias Jaman Jati One of the most prominent disciples of Shah Madar was Hazrat Syed Muhammad Jamaluddin, known as Jumman or Jaman Jati or Janeman Jannati. He was instrumental in developing the practices of the Madariyya order. Being a devoted disciple of Shah Madar, he established sub-orders that brought novel traditions and symbols into the Madariyya tradition. Syed Muhammad Jamaluddin laid great emphasis on loyalty to one's pir, or spiritual guide, and therefore developed a strong pir-murid relationship. His influence extended far and wide, with his brother, Hazrat Syed Ahmad Badpa, also playing an important role in propagating the order. Syed Ahmad settled in Azamgarh, Uttar Pradesh, further cementing the Madariyya’s foothold in northern India. The teachings of Hazrat Syed Muhammad Jamaluddin encouraged practices that were deeply rooted in the veneration of the spiritual master, with disciples preserving sacred relics such as garments, banners, and other items received during initiation. Jaman Jati’s followers, referred to as Malangs, were characterised by their ascetic lifestyle, celibacy, and unconventional practices. They wandered barefoot, growing long knotted hair, and often roamed the countryside carrying banners and drums, reinforcing their identity as wandering mendicants. Syncretism and Spiritual Practices The Madariyya order is renowned for its syncretic approach to spirituality, blending Sufi practices with local traditions, particularly those of Hindu ascetics like the Naga Sanyasis. This syncretism is evident in their rituals, attire, and customs, which often borrowed elements from indigenous Indian traditions. For example, the Madariyya fakirs performed feats that were considered extraordinary, such as walking on fire, piercing their bodies, and consuming intoxicants like hemp (bhang) as part of their spiritual practices. These acts are meant to demonstrate detachment from worldly concerns and a sense of connection to the divine. The Madariyya made rituals like Dhikr - the remembrance of God - an important part of their practices while at the same time performing unique practices like carrying the Panjtan, the symbolic items that represent the Prophet Muhammad and the four Imams. The Panjtan is usually made of silver or brass and symbolizes the spiritual lineage of the Madariyya order. Similarly, kettledrums, banners, and other ceremonial objects added a sense of identity to the order. The reverence of fish as a sacred symbol further enhances the syncretic nature of the order. The Madariyya believed that the fish had supernatural powers and would protect them from harm. This belief led to the use of fish motifs on their banners and standards, known as Mahi-o-Maratib. Mughal Emperor Shah Shuja officially recognised their right to carry the fish-decorated standard, thus solidifying its importance within the order. Rise to Prominence and Mughal Patronage The Madariyya order reached its peak during the reign of Mughal Emperor Jalaluddin Muhammad Akbar (1542–1605), who extended massive patronage to Sufi shrines, which included the Dargah of Hazrat Shah Madar. The Madaris received vast land grants during Akbar's reign, and successive Mughal emperors continued patronising them. This marked the expansion of the Madariyya order, especially in the northern plains of India and Bengal. During this period, the Madariyya fakirs were not only spiritual but also highly influential in society and politics. They used to travel in groups with many followers, accompanied by musicians, thus creating a spectacular atmosphere that attracted crowds. This order gained more prestige through its flexibility to changing political climates by keeping good relationships with the ruling elite as well as satisfying the common masses. The Madariyya Role in the Fakir-Sanyasi Revolt In the 18th century, the Madariyya order was actively involved in resistance against British colonial rule, especially during the Fakir-Sanyasi revolt of the 1770s. The Madari order, led by Majnu Shah, a prominent Madari Fakir, joined hands with Hindu ascetics to challenge the economic exploitation and oppression imposed by the British East India Company. This revolt, often forgotten in mainstream history, was an important movement of armed resistance that showed the oneness of various religious groups in the face of colonial aggression. Hazrat Majnu Shah's leadership in the revolt became legendary. The Madariyya fakirs, with their militant traditions and ascetic resilience, played a crucial role in the guerrilla warfare tactics adopted during the rebellion. Their association with Hindu sanyasis was indicative of the syncretic ethos of the order, which went beyond religious barriers to achieve a common objective. Urs and Pilgrimage: Consolidation of the Madariyya Order The annual Urs, or death anniversary, of Shah Madar and other saints of the Madariyya order is a bonding force for the community. Such congregations, held at major Dargahs like Makanpur, allow followers to renew their spiritual commitments, exchange ideas, and celebrate their shared heritage. The rituals of the Urs include fire-walking, drum performances, and recitation of devotional chants such as "Ya Ali, Dam Madar." Pilgrimage is central to the Madariyya tradition, with devotees undertaking journeys to various Dargahs across India in a cyclic pattern. The route of pilgrimage starts from Makanpur and includes Akbarpur, Bihar, and Bengal, among others. These journeys not only strengthen the spiritual bonding between the followers and their pirs but also provide economic sustenance to the order through donations collected during the festivals. The Role of Women in Madariyya Practices Although the Madariyya order is mostly male-dominated, women have played a role in its rituals and festivals throughout history. They play a crucial role during the Urs, lighting candles at the Dargah and making offerings at the tombs of saints. In some cases, women devotees lead processions, carrying flags and other ceremonial items, showing their love for Shah Madar. Madariyya in Modern Times Despite losing much of its political power, the Madariyya order remains a thriving spiritual tradition. The Dargah of Shah Madar at Makanpur continues to be an important pilgrimage destination and attracts devotees from across India and beyond. In fact, the order's practices, though deemed as heretical by some of the more mainstream Islamic groups, remain in vogue with people looking for a mix of spirituality, tradition, and social justice. The Madariyya today have been divided into four main sub-orders: Khademan, Dewangan, Asheqan, and Taleban. They are each quite different in practice but all hold the same fervour for Shah Madar. The Dewangan, known also as Malangs, are especially well-known for their ascetic lifestyle, roaming about from town to town carrying few goods. Conclusion The Madariyya Sufi order, steeped in its history of syncretism, spirituality, and resistance, has a distinct niche in India's cultural and religious map. From the start, in the 14th century to the present day, the order has managed an admirable resiliency within changing social and political conditions. The legacy of the teachings under Shah Madar and further contributions of the likes of Syed Muhammad Jamaluddin and Majnu Shah continue to inspire devotees and scholars alike. The Madariyya order has created a spiritual path that transcends religious boundaries by blending Islamic mysticism with indigenous traditions, promoting unity and resilience in adversity. Its enduring appeal stands as a testament to the timelessness of its message, ensuring that the name of Shah Madar and his followers will be remembered for generations to come. --- 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/islamic-society/fire-walking-anti-colonial-struggle-madariyya-sufi/d/133894 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

Kindle A Light In The Stygian Darkness

By Sumit Paul, New Age Islam 2 December 2024 "The truth is that Bihari Mallicks are the purest Sayyids on the face of the earth." By Aryan blood . 22/11/2024 01:55:34 Without being judgmental, let me say that this disturbing attitude of sectarian supremacy is something that has been squarely condemned by all the sensible writers and commentators on this site, viz, Mr Arshad Alam, Professor Adis Duderija, Mr Ghulam Ghaus Siddiqi, Dr Ghulam Mohiyuddin, to name but a few. We must go beyond the flawed perceptions of religio-sectarian supremacy, ethnic superiority and the so-called racial purity. The objective of human existence is not to prove and assert the greatness of one's country, class, caste, creed, complexion, contours, culture, civilization, continent or credentials, but to kindle a light in the Stygian darkness that has engulfed and enveloped mankind. Carl Gusatv Jung said, "As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being." This quote speaks to the power of illumination in the lives of humans. It emphasizes the idea that the purpose of life is to bring light and joy into the darkness of mere existence. This encourages us to seek out ways to light up the lives of those around us, to bring love and hope into even the bleakest of situations. It suggests that our ultimate goal should be to bring understanding and peace to the world in our time here on earth. This quote encourages us to be beacons of light in our communities, to use our time and energy to bring brightness and joy to the lives of others. Nation, religion, my prophet, this sect, that sect, your god, my god are all mere ideologies and silly attachments of devolved humans. These are all addictions, albeit of different types. Remember, every form of addiction is bad, no matter whether the narcotic is alcohol or morphine or idealism. Addiction, in any form, is detrimental to an individual. No matter what the person is addicted to - alcohol, morphine, idealism, or anything else - the outcome will have negative consequences for their well-being. Addiction can cause physical and psychological health problems, impair judgement, and lead to harmful behaviours. It can keep a person from achieving their goals and make it difficult for them to function in their day-to-day life. Therefore, it is important to recognize the signs of addiction and seek help when necessary. Facing addiction can be difficult but it is necessary in order to live a life free from its grasp. All those individuals who have delusions regarding the superiority of their faiths, books and tenets are deluded and addicted. They must try to disabuse themselves of these ideological ills. Meerut-born irrepressible Pakistani feminist late Fahmida Riaz wrote to General Zia-ul-Haq, quoting this couplet, "Jis Mazhab Aur Firqe Pe Itna Itra Rahe Ho/ Tum Ne Khud Ne Chune Nahin, Tum Pe Laade Gaye Hain" (The religion and sect you're so passionate about / You didn't choose, but were thrust upon you). It's worthwhile to mention that the Sunni Zia was a hubristic Muslim who was sickly fanatic about Islam. Every Muslim, nay every individual, must mull over this couplet, though Fahmida herself didn't write it. Be a human. All other things are peripheral and insignificant. ---- 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/kindle-light-stygian-darkness/d/133892 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

Salafism’s Overemphasis on Tawhid: Its Role in Motivating Extremism and Undermining Pluralism

By Grace Mubashir, New Age Islam 30 November 2024 Salafism’s Overemphasis On Tawhid Reflects A Narrow And Exclusionary Interpretation Of Islamic Theology, One That Prioritizes Purity Over Pluralism. While Tawhid Remains A Central Tenet Of Islam, Its Rigid Application Within Salafism Has Contributed To Sectarianism, Cultural Homogenization, And, In Extreme Cases, Terrorism Major Points: 1. Tawhid is one of the most essential aspects of Islam, encompassing the belief that Allah is singular, unique, and unparalleled in divinity. 2. The Salafi interpretation of Tawhid can become a foundation for extremist ideologies, particularly when paired with a political agenda. 3. Salafi-jihadist groups like Al-Qaeda and ISIS have weaponized the concept of Tawhid al-Uluhiyyah to justify violence against individuals and communities they perceive as violators of pure monotheism. 4. By embracing the diversity within Islam and engaging constructively with other faiths and cultures, Muslims can honour the true spirit of Tawhid: the oneness of humanity under the divine unity of Allah. ---- The concept of Tawhid (the oneness of God) is a cornerstone of Islamic theology. It signifies the absolute monotheism of Allah, a belief that shapes the spiritual and ethical foundations of Muslim life. However, like any theological concept, Tawhid is subject to interpretation. One of the most stringent interpretations emerges within Salafism, a puritanical and revivalist movement in Islam. Salafism places an overwhelming emphasis on Tawhid, often to the exclusion of broader theological, ethical, and social considerations. This rigid focus has profound implications, including fostering extremist ideologies and hindering pluralistic discourse. This essay examines the Salafi overemphasis on Tawhid and how it becomes a framework for exclusivity, intolerance, and, in some cases, violent extremism. It will also explore how this hyper-focus on a singular theological point prevents constructive engagement with diversity and pluralism, both within the Muslim community and in the broader world. Tawhid in Islamic Theology Tawhid is one of the most essential aspects of Islam, encompassing the belief that Allah is singular, unique, and unparalleled in divinity. It forms the first part of the Shahada (Islamic declaration of faith): “There is no god but Allah.” Islamic theology traditionally divides Tawhid into three categories: Tawhid al-Rububiyyah (Oneness of Lordship): Affirming that Allah alone is the Creator, Sustainer, and Provider of all existence. Tawhid al-Uluhiyyah (Oneness of Worship): Recognizing that only Allah deserves worship and devotion. Tawhid al-Asma wa al-Sifat (Oneness of Names and Attributes): Believing in the uniqueness and perfection of Allah’s attributes and names. These principles form a balanced framework that guides a Muslim's relationship with God. Yet, the Salafi interpretation disrupts this balance by elevating Tawhid al-Uluhiyyah above other theological and ethical concerns. For Salafis, safeguarding the purity of worship becomes an obsession, often accompanied by a militant approach to combating perceived deviations, such as idolatry (Shirk) and innovation (Bid’ah). Salafism’s Overemphasis on Tawhid Salafism, rooted in the teachings of medieval scholar Ibn Taymiyyah and later codified by Muhammad ibn Abd al-Wahhab, presents itself as a return to the pure Islam of the Prophet Muhammad and his early followers (the Salaf). Central to this ideology is the concept of Tawhid, which Salafis interpret with extreme rigidity. Salafis view Tawhid not merely as a spiritual principle but as a litmus test for faith and a justification for societal transformation. Any deviation from their understanding of Tawhid, whether in theology, practice, or cultural expression, is condemned as shirk, a sin they regard as unforgivable. Practices such as venerating saints, visiting shrines, or using intermediaries in prayer are labelled as polytheistic, regardless of their acceptance in other Islamic traditions. This overemphasis leads to a reductive worldview where theology becomes a battleground, and all other concerns—social justice, interfaith harmony, or ethical pluralism—are side-lined. The Salafi insistence on purifying faith from perceived impurities creates an environment of perpetual conflict, both within the Muslim community and beyond. Motivating Extremism through Tawhid The Salafi interpretation of Tawhid can become a foundation for extremist ideologies, particularly when paired with a political agenda. Salafi-jihadist groups like Al-Qaeda and ISIS have weaponized the concept of Tawhid al-Uluhiyyah to justify violence against individuals and communities they perceive as violators of pure monotheism. Takfir: Declaring Others as Apostates A central tool in the extremist toolkit is Takfir, the practice of declaring other Muslims as unbelievers. For Salafi extremists, anyone who deviates from their interpretation of Tawhid—whether by participating in democratic processes, venerating saints, or adopting secular practices—can be excommunicated. This declaration then serves as a theological justification for violence, as apostasy is punishable by death under their interpretation of Islamic law. Targeting ‘Shirk’ as a Political Strategy Extremist groups frame their wars as battles against shirk, portraying themselves as defenders of true monotheism. In doing so, they dehumanize their enemies, including Muslims who adhere to other traditions, such as Sufism or Shiism. The destruction of shrines, mosques, and cultural heritage sites is not just an act of war but a theological statement against idolatry, as defined by their rigid Tawhid-centric worldview. The Global Impact The exportation of Salafi ideology, often funded by oil-rich Gulf states, has led to the proliferation of extremist narratives worldwide. In regions like Southeast Asia, Sub-Saharan Africa, and the Indian subcontinent, Salafi-inspired groups have exploited local grievances to recruit followers under the banner of Tawhid. This has resulted in sectarian violence, the suppression of indigenous Islamic practices, and the destabilization of pluralistic societies. Undermining Pluralism Within Islam The Salafi overemphasis on Tawhid also undermines pluralism within the Muslim community. Historically, Islam has encompassed a rich tapestry of interpretations, schools of thought, and cultural expressions. However, the Salafi insistence on a singular "true" Islam denies the legitimacy of this diversity. Rejection of Mazhab (Schools of Jurisprudence) Traditional Islamic jurisprudence is rooted in four major Sunni schools of thought (Hanafi, Maliki, Shafi’i, and Hanbali), each offering nuanced interpretations of Islamic law. Salafis, however, reject adherence to any particular school, arguing that Muslims should derive rulings directly from the Quran and Sunnah. While this might seem like a call for theological independence, in practice, it enforces a narrow Salafi interpretation and delegitimizes centuries of scholarly discourse. Suppression of Sufism and Shiism Sufism, with its emphasis on spiritual experience and mystical practices, is often targeted by Salafis as a deviation from pure monotheism. Shrines, zikr (remembrance rituals), and other Sufi practices are dismissed as innovations, leading to cultural erasure and, in extreme cases, acts of violence against Sufi communities. Similarly, Shiism, which incorporates unique theological and ritual practices, is regarded as heretical by many Salafis. This sectarianism has fueled conflicts in countries like Iraq, Syria, and Yemen, where Salafi militias have attacked Shia communities under the pretext of upholding Tawhid. Homogenization of Islamic Identity The Salafi pursuit of theological purity erases the cultural diversity that has historically enriched the Islamic world. From the colorful mosques of Central Asia to the syncretic practices of Indonesia, the global Muslim community reflects a wide range of interpretations and expressions of faith. Salafism’s rigid approach marginalizes these traditions, demanding conformity to its austere vision of Islam. Preventing Broader Religious and Cultural Pluralism The implications of Salafi overemphasis on Tawhid extend beyond the Muslim community, influencing how Islam interacts with other faiths and cultures. Salafism often positions itself in opposition to pluralism, viewing interfaith dialogue and coexistence as compromises to monotheistic purity. Rejection of Interfaith Engagement Salafi ideology frequently discourages Muslims from engaging with adherents of other religions, arguing that such interactions may lead to the dilution of faith. This insularity fosters mutual suspicion and hinders efforts to build bridges between communities. In pluralistic societies, Salafism’s exclusivist approach can exacerbate tensions and contribute to social fragmentation. Dismissing Secularism and Human Rights For many Salafis, secularism represents a form of shirk, as it places human authority above divine sovereignty. This rejection extends to international human rights frameworks, which are often dismissed as Western impositions incompatible with Islamic law. Such attitudes impede collaboration on global issues like gender equality, freedom of expression, and minority rights. Cultural Intolerance The Salafi focus on purifying faith often manifests as an intolerance toward cultural practices deemed un-Islamic. This can range from banning traditional music and art to enforcing dress codes. In multicultural settings, this rigidity can alienate Muslims from their broader cultural heritage, creating identity crises and social divides. Toward a Balanced Understanding of Tawhid To address the challenges posed by Salafi overemphasis on Tawhid, it is essential to promote a more balanced and inclusive understanding of the concept. This requires revisiting Islamic theology to emphasize the interconnectedness of Tawhid with other principles, such as justice (Adl), compassion (Rahma), and wisdom (Hikmah). Reaffirming the Diversity of Islamic Thought Islamic scholars and communities must reaffirm the legitimacy of diverse interpretations and practices within the faith. By celebrating the plurality of Islamic traditions, from Sufism to Shiism, Muslims can resist the homogenizing tendencies of Salafism and foster a more inclusive religious identity. Engaging with Modernity Rather than viewing modernity as a threat, Islamic thought must engage with contemporary issues in a way that upholds the spirit of Tawhid while accommodating pluralism. This includes participating in interfaith dialogue, embracing democratic values, and advocating for human rights. Countering Extremism Efforts to counter extremist ideologies must address the theological underpinnings that justify violence. This includes challenging the Salafi interpretation of Tawhid and promoting alternative readings that emphasize coexistence and mutual respect. Conclusion Salafism’s overemphasis on Tawhid reflects a narrow and exclusionary interpretation of Islamic theology, one that prioritizes purity over pluralism. While Tawhid remains a central tenet of Islam, its rigid application within Salafism has contributed to sectarianism, cultural homogenization, and, in extreme cases, terrorism. To counter these trends, the Muslim community must reclaim a more holistic understanding of Tawhid—one that integrates monotheism with the ethical and social values necessary for coexistence in a diverse world. By embracing the diversity within Islam and engaging constructively with other faiths and cultures, Muslims can honour the true spirit of Tawhid: the oneness of humanity under the divine unity of Allah. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/debating-islam/salafism-tawhid-motivating-extremism-undermining-pluralism/d/133878 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

Disputes over Religious Sites and Communal Tensions: The Importance of Justice and Accountability

By Ghulam Ghaus Siddiqi, New Age Islam 30 November 2024 Beyond Compromise: Ensuring Justice To End Communal Unrest And Religious Strife The Article Argues That Peace Cannot Be Achieved Through Mere Reconciliation Or Compromises Alone; It Requires The Impartial Application Of Justice And Accountability. Without Genuine Justice And Impartial Law Enforcement, Sectarian Divisions And Communal Unrest Will Persist ------ Representative Image from Files ----- Recently, during a survey of a Mughal-era mosque in Sambhal, Uttar Pradesh, ordered by a court, unrest erupted, further highlighting the ongoing tensions regarding religious sites and communal harmony. The dispute, linked to the claim of an ancient Hindu temple beneath the mosque, led to deadly clashes and local unrest. Despite the demolition of the Babri Mosque and efforts at reconciliation, such incidents prove that attempts to inflame communal disputes are still ongoing. This serves as a clear reminder that peace cannot be achieved through reconciliation alone, but requires justice, accountability, and the equal application of law. The Babri Mosque issue has long been a source of tension and conflict in India. Following its demolition, the construction of the Ram Janmabhoomi Temple intensified the complexity and division in communal relations. For decades, there was debate over whether Muslims should have compromised and allowed the temple to be built, with some believing it would bring peace. However, the demolition and temple construction have shown that the challenges faced by the Muslim community remain unresolved, and attacks, communal violence, and tensions continue. In fact, attacks on religious sites, particularly mosques, and the resulting communal unrest are not limited to the Babri Mosque issue. Despite this significant compromise, the situation has worsened in many respects, and other incidents are occurring across the country. This important point highlights that compromises and negotiations are sometimes used by individuals or groups with vested interests to further deepen communal divisions, exploit religious sentiments, and create a persistent environment of conflict, rather than aiming for genuine peace. When law enforcement is not impartial, or when justice is manipulated, it gives rise to disruptive elements, fostering violence, deceit, and unrest. These forces are emboldened, leading to societal instability and weakening trust in the judicial system. The Places of Worship (Special Provisions) Act of 1991, which prohibits changing the religious character of any religious shrine from what it was on the day of India's independence, is being increasingly violated. This law specifically exempted only the Ram Janmabhoomi-Babri Masjid dispute from its purview, making it clear that exceptions to this provision are a rare occurrence. The effort to alter the status of other places of worship or challenge their historical character undermines not only this important Act but also exacerbates religious tensions. When such legal provisions are ignored or bypassed, it erodes the trust in the system's ability to protect religious harmony and further fuels sectarian violence. The lack of accountability emboldens destructive forces, allowing them to escalate their harmful actions, as they believe no real consequences will follow. This weakens trust in the judiciary and fosters a new cycle of hostility, suspicion, and unrest during periods of communal tension and violence. Without justice and fair law enforcement, these forces thrive, further eroding societal stability. "Negative elements do not stop until the rule of law and the implementation of justice are established." It is a harsh truth that peace cannot be achieved by merely pleasing certain groups or ignoring the issues that fuel sectarian divisions. The path to peace lies not in compromises, but in a system where justice is impartial, the law is equally applied to all, and the rights and dignity of every citizen are protected. Only when accountability is genuine and the law is respected, will peace prevail in society, and true reconciliation will then become possible. It is important to understand that in the current situation, where sectarian tensions are at their peak and certain groups are sowing the seeds of division, they cannot be resolved through further compromises or discriminatory measures that promote inequality. The long-standing conflict is not just due to historical doubts, but also because of the failure or lack of interest in addressing the underlying causes. Until these injustices are truthfully acknowledged and a firm commitment is made to rectify them, peace will remain a distant dream. Furthermore, the notion that appeasing or cooperating with one party will bring lasting peace is a misconception that has repeatedly been proven wrong. History teaches us that such compromises only lead to further demands and increased divisions. To break this cycle, it is essential that those responsible for upholding the law enforce it equally and effectively, regardless of the religion or background of the individuals involved. It is crucial to create an environment where every citizen feels secure in their rights, and any attempt to harm sectarian harmony or promote violence is met with immediate legal action. Moreover, true peace and harmony can only be established on the foundation of justice, equality, and the protection of the rights of all citizens. Without these fundamental principles, any attempt at reconciliation will be weak and unstable. Only through a genuine commitment to justice, the rule of law, and mutual respect can sectarian divisions be eliminated. Peace cannot be built on one-sided compromises, and efforts to appease those elements that fuel division will only lead to further difficulties. Ultimately, the way forward is not through endless compromises but by building a just society where the rule of law prevails and all communities are treated equally. The ongoing claims that mosques were built by demolishing temples are baseless and serve as a malicious attempt to incite communal unrest. These claims also violate the Places of Worship (Special Provisions) Act of 1991, which safeguards the religious character of places of worship as they stood on the day of India's independence. Such statements undermine religious harmony and fuel division within the country. To achieve lasting peace, unity, and progress, it is crucial to prioritize justice, accountability, and the protection of individual rights, rather than perpetuating communal divisions. This is the only path to effectively curb sectarian tension and oppression. --- 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/disputes-religious-communal-tensions-justice-accountability/d/133876 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