Thursday, February 13, 2025

Scientific Temper: A Quranic Perspective

By V.A. Mohamad Ashrof, New Age Islam 13 February 2025 The Quran is often hailed as a beacon of spiritual and moral guidance, but it also shines brightly as a catalyst for intellectual and scientific exploration. Like a master key unlocking the doors of curiosity, the Quran emphasizes the vital importance of reason, observation, and intellectual analysis - the holy trinity of scientific temper. This essay delves into the Quranic perspective on scientific temper, casting a spotlight on its fervent encouragement of critical thinking, observation, humility, experimentation, and the delicate balance between faith and reason. Through the lens of key Quranic concepts and the ground-breaking contributions of influential Muslim scientists who embodied these principles, we will navigate the fascinating intersection of faith and science, where revelation meets reason. 1. Encouragement of Critical Thinking The Quran places a high value on knowledge and critical thinking, urging believers to sharpen their minds like a well-honed blade through reflection, questioning, and the relentless pursuit of understanding. One of the most striking verses in this regard is: "Are they equal—those who know and those who do not know?" (Quran 39:9) This rhetorical question serves as a clarion call, urging individuals to rise above the shackles of ignorance and drink deeply from the wellspring of wisdom. The Quranic emphasis on critical thinking lays the foundation for a scientific temperament, where scepticism and analysis are not obstacles but stepping stones on the path to discovery. 2. Emphasis on Observation The Quran encourages believers to explore the natural world with a keen eye and an inquisitive heart, for it is in nature that divine signs are inscribed. It states: "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth" (Quran 41:53). This verse inspires Muslims to gaze at the heavens like astronomers mapping the stars and to delve into the intricacies of the human body like skilled physicians deciphering its secrets. By observing the world with a spirit of wonder and curiosity, individuals can uncover the hidden threads that weave the fabric of existence, fostering a deep appreciation for the symphony of creation. 3. Importance of Intellectual Humility While the Quran champions the pursuit of knowledge, it also teaches humility—a reminder that human wisdom is but a single drop in the ocean of divine knowledge. It states: "You have been given only a little knowledge" (Quran 17:85). This verse serves as a gentle but firm reminder that no matter how vast our understanding, there will always be mysteries beyond our grasp. Intellectual humility is the anchor that keeps the ship of knowledge from drifting into arrogance, fostering an openness to new ideas and a willingness to reshape our understanding when new light is shed upon old truths. 4. Promotion of Experimentation and Exploration The Quran urges believers to venture beyond their comfort zones, embracing empirical investigation and learning from history’s vast repository of experiences. It asks: "Do they not travel through the earth and see how was the end of those before them?" (Quran 30:42). This verse is an invitation to walk the corridors of time, to study the rise and fall of civilizations like a historian piecing together a grand mosaic. Such an approach mirrors the scientific method, which thrives on observation, experimentation, and evidence-based reasoning. Just as a sailor charts the seas by studying the currents, humankind is encouraged to navigate life by learning from the successes and failures of those who came before. 5. Balance between Faith and Reason The Quran strikes a delicate yet powerful balance, ensuring that faith and reason walk hand in hand, like two travellers on the same path rather than opposing forces locked in conflict. It declares: "We have certainly honoured the children of Adam" (Quran 17:70). This verse affirms that human beings are endowed with both intellect and spirituality, empowering them to seek truth through both revelation and rational inquiry. The Quranic worldview does not pit faith against science but weaves them together like threads in a tapestry, creating a cohesive vision of knowledge that nourishes both the soul and the mind. 6. Emphasis on Knowledge Sharing The Quran holds the quill and the written word in high regard, recognizing their role in preserving and transmitting knowledge. It begins with the verse: "By the pen and what they write" (Quran 68:1). This verse rings through the corridors of history, highlighting the power of the written word to bridge generations. Just as scientists today stand on the shoulders of giants, building upon the discoveries of those who came before, the Quran encourages the torch of knowledge to be passed from hand to hand, ensuring that the flame of wisdom never dies. 7. Focus on Nature and the Environment The Quran views the earth as a divine trust, urging humanity to tread upon it not as reckless plunderers but as careful custodians. It states: "He Who has made the earth manageable for you, so walk in the spacious paths thereof" (Quran 31:10). This verse calls for a harmonious relationship between humankind and nature, emphasizing that the earth is not an inheritance from our ancestors but a loan from our children. The Quran’s message resonates with modern environmental ethics, reminding us that sustainability is not just an economic or ecological necessity—it is a sacred duty. Key Quranic Concepts on Scientific Temper The Quranic perspective on scientific temper is anchored in four key concepts, each serving as a pillar of intellectual enlightenment, guiding individuals toward deeper understanding and innovation. 1. Tafakkur (Contemplation): Tafakkur involves deep reflection on the grand tapestry of creation, urging individuals to ponder the intricate brushstrokes of the Divine Artist. The Quran calls upon believers to open their eyes and hearts to the signs scattered across the universe: “He shows you His signs. So which of the signs of God will you deny?” (Quran 40:81) “Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, are signs for those of understanding.” (Quran 3:190) This contemplation instils a sense of awe, much like a traveller gazing upon an endless horizon, and sparks curiosity about the hidden rhythms and harmonies of the natural world. Tafakkur is the first step in scientific inquiry—an invitation to peer into the depths of existence and uncover its mysteries. 2. Tadabbur (Reflection): Tadabbur entails a thoughtful analysis of both the Quranic text and the observable world, encouraging believers to delve beneath the surface and extract deeper meanings. The Quran warns against intellectual stagnation, asking: “Then do they not reflect upon the Quran, or are there locks upon their hearts?” (Quran 47:24) “This is a blessed Book which We have revealed to you, that they might reflect upon its verses and that those of understanding would be reminded.” (Quran 38:29) Through tadabbur, Muslims cultivate intellectual humility, recognizing that wisdom is an ocean, and each insight is but a drop within it. Just as a jeweller carefully examines a gemstone from every angle, so too must believers turn over ideas in their minds, embracing a mind-set of lifelong learning and self-improvement. 3. Ijtihad (Critical Thinking): Ijtihad demands independent reasoning and intellectual effort, like a blacksmith forging solutions in the fire of inquiry. The Quran encourages this intellectual endeavour, stating: “Those who strive for Us—We will surely guide them to Our ways. And indeed, God is with the doers of good.” (Quran 29:69) “Consult them in affairs. Then when you have taken a decision, put your trust in God.” (Quran 3:159) Ijtihad fosters critical thinking, innovation, and collaboration, urging individuals to break free from the chains of blind imitation and seek answers through logic and reason. Like a scientist devising hypotheses and testing theories, believers are encouraged to engage with the world through inquiry and discernment, ensuring that faith and intellect walk hand in hand like twin lanterns illuminating the path forward. 4. Istidlal (Deductive Reasoning): Istidlal involves drawing logical conclusions based on evidence, observation, and analysis, much like an astronomer tracing the movements of celestial bodies to uncover cosmic truths. The Quran highlights the necessity of observation and deduction: “Say, ‘Observe what is in the heavens and the earth.’ But of no avail will be signs or warners to a people who do not believe.” (Quran 10:101) “On the earth are signs for the certain [in faith], and in yourselves. Then will you not see?” (Quran 51:20-21) Istidlal sharpens analytical skills, like a skilled detective piecing together clues, enabling individuals to assess evidence critically and form well-reasoned conclusions. It teaches that truth is not found in passive acceptance but in active pursuit, urging believers to follow the footprints of logic to unveil the deeper realities of existence. Embracing Scientific Temper: A Path to Progress By incorporating these four concepts into their intellectual pursuits, Muslims cultivate a robust scientific temper, fuelling innovation, critical thinking, and intellectual growth. These principles provide a compass for discovery, fostering a mind-set that values reason, evidence, and the relentless pursuit of truth. In an age where knowledge is the currency of progress, this Quranic framework serves as a guiding beacon, illuminating the path toward wisdom and enlightenment. Influential Muslim Scientists The Quranic emphasis on scientific temper inspired a golden age of Islamic science, during which Muslim scholars made ground-breaking contributions to various fields. Some of the most influential figures include: 1. Ibn Sina (980-1037): A polymath who made significant contributions to medicine, philosophy, and astronomy. His work The Canon of Medicine was a standard medical text in Europe for centuries. 2. Ibn Rushd (1126-1198): A philosopher and jurist who championed the integration of reason and faith, influencing both Islamic and Western thought. 3. Al-Khwarizmi (780-850): A mathematician and astronomer known as the "father of algebra," whose works laid the foundation for modern mathematics. 4. Ibn al-Haytham (965-1040): A pioneer in optics and the scientific method, often regarded as the "father of modern optics." These scholars embodied the Quranic principles of observation, experimentation, and intellectual humility, leaving a lasting legacy that continues to inspire scientists today. Fostering Critical Thinking and Scientific Inquiry The Quran's emphasis on critical reasoning and intellectual engagement has been a cornerstone of Islamic scholarship. According to American philosopher and Islamic scholar, Seyyed Hossein Nasr, "The Quran invites its readers to reflect, reason, and critically engage with its verses, emphasizing the importance of intellect in understanding divine wisdom." (Nasr, p.45) This invitation to engage with the Quran's verses has fostered a tradition of critical thinking and intellectual analysis within Islamic scholarship. Moreover, the Quran's encouragement of observation and exploration has played a significant role in shaping the scientific temper of Muslim scholars. Algerian astrophysicist and Islamic scholar Nidhal Guessoum notes that "The Quranic emphasis on observation, exploration, and the pursuit of knowledge fosters a scientific temper that aligns with the principles of modern science." (Guessoum, p.112) This alignment has enabled Muslim scholars to contribute significantly to various fields of science and philosophy throughout history. Malaysian philosopher and Islamic scholar, Syed Muhammad Naquib Al-Attas further highlights the Quran's integration of faith and reason, stating that "The Quran encourages the use of reason and critical thinking as tools to uncover the truths of existence, blending faith with intellectual inquiry." (Al-Attas, p.78) This synthesis has allowed Muslim scholars to navigate complex philosophical and scientific debates while remaining grounded in their faith. British science writer and journalist, Ehsan Masood argued: "The Quran says that God created humans in ‘stages’. Several verses also talk about the aquatic origins of life. Islamic teachings such as these provided scientists with room to speculate about the nature of human origins and what happens at the end of life." (Ehsan Masood, p.34) Historically, the Quran's call to observe nature and reflect on its signs has inspired Muslim scholars to pursue scientific inquiry. Pakistani physicist and social critic, Pervez Hoodbhoy observes that "While the Quran is not a scientific text, its call to observe nature and reflect on its signs has historically inspired Muslim scholars to pursue scientific inquiry." (Hoodbhoy, p.63) This inspiration has led to significant contributions to various fields, including mathematics, astronomy, and medicine. The Quran's influence on fostering a scientific mind-set is evident in the works of influential Muslim scholars such as Ibn Sina, Ibn Rushd, and Al-Khwarizmi. Their contributions demonstrate the compatibility of faith and reason, highlighting the Quran's role in shaping Islamic thought and intellectual traditions. By embracing critical reasoning and scientific inquiry, Muslim scholars have continued to advance human knowledge while remaining grounded in their faith. Cultivating Scientific Temper The Quran provides a profound and timeless blueprint for cultivating a scientific temper, emphasizing critical thinking, keen observation, intellectual humility, experimentation, and the delicate harmony between faith and reason. Like a beacon in the vast ocean of knowledge, its divine guidance has illuminated the path for generations of Muslim scientists and thinkers—such as Ibn Sina, Ibn Rushd, Al-Khwarizmi, and Ibn al-Haytham—who have ventured into the mysteries of creation, unravelling its secrets and leaving an indelible mark on human civilization. The Quran’s emphasis on observation and experimentation (Quran 10:101, 51:20-21) serves as a call to inquiry, urging individuals to study the grand design of the universe—from the majestic galaxies above to the microscopic marvels within. This spirit of investigation fosters a culture of relentless curiosity, where questions are stepping stones to wisdom and every discovery is a key unlocking the doors of understanding. In an era marked by rapid technological leaps and intricate global challenges, the Quranic perspective on scientific inquiry offers invaluable insights for fostering innovation, sustainability, and ethical progress. By embracing: • Critical thinking (Q.39:9, 47:24) as the compass of reason, guiding individuals toward objective truth. • Intellectual humility (Q.17:85) as a reminder that even the greatest minds hold but a drop from the ocean of knowledge. • The balance between faith and reason (Q.3:159) as a means to harmonize spiritual wisdom with empirical discovery. These principles enable individuals and societies to navigate the labyrinth of modern complexities while remaining deeply rooted in wonder and reverence for the cosmos. A Holistic Approach to Scientific Temper The Quranic approach cultivates a comprehensive scientific mind-set, marked by four distinct pillars. Firstly, evidence-based reasoning is paramount, encouraging individuals to seek truth not in conjecture but in verifiable knowledge, much like a goldsmith testing the purity of gold (Quran 17:36). This rigorous approach ensures that assumptions are refined by empirical evidence, yielding a clearer understanding of the world. Secondly, open-minded inquiry is instilled, sparking curiosity and creativity. Like an astronomer peering into the night sky, individuals are inspired to explore ideas, consider diverse perspectives, and push the boundaries of knowledge (Quran 10:101). Thirdly, collaboration and knowledge-sharing are recognized as essential. Knowledge, like light, grows brighter when shared rather than hoarded (Quran 38:29). This cooperative spirit fosters innovation, builds bridges between disciplines, and accelerates progress. Lastly, environmental stewardship and ethical responsibility are emphasized. Humans are seen as both caretakers and beneficiaries of the natural world, entrusted with a sacred garden (Quran 31:19). This perspective encourages sustainable practices, responsible resource management, and a deep appreciation for the interconnectedness of creation. By embracing these principles, individuals cultivate a holistic scientific mind-set, equipped to navigate complex challenges, drive innovation, and contribute meaningfully to human knowledge. By weaving these principles into contemporary scientific endeavours, we cultivate a holistic understanding of the world, one that drives progress and sustainability while honouring the divine wisdom inherent in creation. In doing so, we ensure that knowledge remains a torch passed from generation to generation, illuminating the path to a brighter, more enlightened future. Bibliography Al-Attas, Syed Muhammad Naquib, Prolegomena to the Metaphysics of Islam: An Exposition of the Fundamental Elements of the Worldview of Islam, Kuala Lumpur: ISTAC, 1995 Ehsan Masood, Science and Islam- A History, London: Icon Books Ltd, 2017 Guessoum, Nidhal. Islam's Quantum Question: Reconciling Muslim Tradition and Modern Science, London I.B. Tauris, 2011 Hoodbhoy, Pervez. Islam and Science: Religious Orthodoxy and the Battle for Rationality, London: Zed Books, 1991 Nasr, Seyyed Hossein, Islam and the Plight of Modern Man, Chicago: Kazi Publications, 2001 (V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. He can be reached at vamashrof@gmail.com) URL: https://newageislam.com/islam-science/scientific-temper-quranic-perspective/d/134606 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

Shab-e-Bara'at: A Night of Religious Significance, Not Bida'at

The Religious Significance and Virtue of the Night of Bara'ah (Shab-e-Bara'at) By Kaniz Fatma, New Age Islam 13 February 2025 Main Points · Night of Salvation: Shab-e-Bara'at is known as the "Night of Freedom from Hell" when Allah forgives countless people, offering mercy and protection from Hell. · Night of Decrees: On this night, Allah decides the decrees for the coming year, making it a significant time for prayers and supplications. · Night of Forgiveness: Allah grants forgiveness to Muslims, except those engaged in specific sinful behaviours like polytheism, arrogance, or severing family ties, unless they sincerely repent. · Night of Worship: Performing acts of worship such as offering voluntary prayers (100 rak'ahs) and reciting the Qur'an is highly recommended on this night. · Night of Intercession: Prophet Muhammad (peace be upon him) sought intercession for his Ummah on this night, and it’s a time for Muslims to turn to Allah in repentance and supplication. ----- Allah has favoured some things over others: Madinah over all cities, Makkah’s valley over all valleys, Zamzam over all wells, Masjid al-Haram over all mosques, the journey of Miraj over all others, a believer over all humans, a Wali over believers, a Sahabi over saints, a prophet over companions, and a messenger over prophets. Among messengers, Prophet Muhammad (peace be upon him) is uniquely distinguished. Similarly, certain times hold more virtue: Friday is the best day, Ramadan the holiest month, the moment of prayer acceptance the most blessed, Laylat al-Qadr the greatest night, and the 15th night of Sha'ban the most virtuous. The 15th night of Sha'ban, known as the Night of Bara'ah, is significant for salvation from Hell. The term "Shab-e-Bara'at" means "freed from the Fire," reflecting Allah’s mercy in saving countless people from Hell on this night. The Night of Bara'ah is known by several names: 1. Laylat al-Mubarakah: The blessed night. 2. Laylat al-Bara'ah: The night of freedom from Hell. 3. Laylat al-Sak: The night of documentation (when people’s fates are written). 4. Laylat al-Rahmah: The night of Allah's special mercy. Five Characteristics of the Night of Bara'ah: 1. Night of Decrees: All decrees for the coming year are decided. 2. Night of Worship: The Prophet Muhammad (peace be upon him) said that praying 100 rak'ahs on this night brings the protection and good tidings of angels. 3. Night of Divine Mercy: Allah’s mercy on this night is countless, as described by the Prophet (peace be upon him). 4. Night of Forgiveness: Allah forgives all Muslims, except for those involved in certain sinful actions. 5. Night of Intercession: The Prophet Muhammad (peace be upon him) was granted complete intercession for his Ummah on this night, except for those persistently disobedient. (Summarized from Zamakhshari, Al-Kashaf, 4/272, 273) The Actions of the Prophet Muhammad (peace be upon him) on the Night of Bara'ah: Imam al-Bayhaqi narrates a hadith from Hazrat Aisha (may Allah be pleased with her) in Shu’ab al-Iman: The Prophet Muhammad (peace be upon him) woke up during part of the night and went to Jannat al-Baqi' (the cemetery). Hazrat Aisha (may Allah be pleased with her) followed him and found him there, seeking forgiveness for the Muslim men, women, and martyrs. Upon his return, Hazrat Aisha (may Allah be pleased with her) informed him of what she had seen. The Prophet (peace be upon him) replied that Jibril (Gabriel) came to him and told him it was the 15th of Sha'ban, a night when Allah forgives more people than the number of hairs on the goats of the Banu Kalb tribe. However, Allah does not show mercy to polytheists, those who hold grudges, sever family ties, walk with arrogance, disobedient children, or habitual drinkers of alcohol unless they sincerely repent. Later, the Prophet (peace be upon him) stood for prayer and performed a long prostration (Sujood). Hazrat Aisha (may Allah be pleased with her) feared he had passed away during the prostration and touched his feet, feeling some movement, which brought her relief. During the prostration, the Prophet (peace be upon him) recited the following prayer: "O Allah, I seek refuge in Your pardon from Your punishment, and I seek refuge in Your pleasure from Your anger, and I seek refuge in You from You. Blessed is Your face. I cannot praise You as You deserve. You are as You have praised Yourself." When Hazrat Aisha (may Allah be pleased with her) mentioned this supplication to the Prophet (peace be upon him) the next morning, he told her to memorise and teach it to others, as Jibril (Gabriel) had taught him these words and advised him to recite them often during prostration. (Narrated by al-Bayhaqi, Shu’ab al-Iman, 3/383-385) The Legal Status of the Night of Bara'ah: Scholars unanimously agree that actions supported by the Qur'an and Sunnah must be followed, either as obligatory (Wajib) or recommended (Sunnah or Mustahabb). Numerous hadiths on the virtues of the Night of Bara'ah (15th of Sha'ban) have been narrated by several of the Prophet's Companions, including Hazrat Abu Bakr Siddiq, Hazrat Ali al-Murtaza, Hazrat Aisha Siddiqah, and others. The Salaf and great scholars regularly observed worship on this night. However, some mistakenly label gatherings for worship, dhikr, and sermons as innovations (Bid'ah), despite the consistent practice of the Ummah. The legal status of this night is further confirmed by the fact that the Companions, Tabi'in, Attaabi'in, and scholars of Hadith, including the compilers of the Six Authentic Books, frequently mentioned it and dedicated chapters titled "Bāb Mā Jā'a fī Laylat al-Nisf min Sha'bān" (The Chapter on What Was Narrated About the 15th Night of Sha'ban). The Sunni-Sufi scholars note that when hadith scholars dedicate a separate chapter to a subject, it reflects their belief in its significance. Scholars such as Imam Tirmidhi, Nasa’i, Ibn Majah, and others would engage in worship, fasting, visiting graves, and making supplications on this night. They also emphasise that the hadiths about the Night of Bara'ah have been narrated by over ten different Companions, each with a separate chain of narration. These chains are so numerous that any weakness in one is supported by another, making the authenticity of these hadiths undeniable and accepted as Sahih by all major scholars of hadith. The Status of the Night of Bara'ah: Scholars agree that weak hadiths are accepted for matters of virtues and acts of worship (Fada'il al-A'mal). Many Companions of the Prophet (peace be upon him) narrated hadiths regarding the Night of Bara'ah, so if one hadith is weak, it shouldn't be disregarded. A weak hadith differs from a fabricated (mawdhu) narration. Weakness arises in the chain of narration (isnad), not the text. If a stronger chain exists, it neutralises the weakness of the original. Misleading claims about weak hadiths arise from a lack of knowledge. The significance of the Night of Bara'ah is well-established by numerous authentic hadiths, and scholars have dedicated chapters in their books to it. Rejecting its importance reflects ignorance of hadith literature. The Night of Bara'ah and the Practices of the Companions: Many prominent companions narrated hadiths about the virtue of the Night of Bara'ah. These include Hazrat Abu Bakr, Hazrat Ali, Hazrat Aisha, Hazrat Mu'adh ibn Jabal, Hazrat Abu Huraira, and others. 1. Hazrat Ali (may Allah be pleased with him): "I like that a person dedicates himself to worship on four nights: Eid al-Fitr, Eid al-Adha, the fifteenth of Sha'ban, and the first night of Rajab." (Ibn Jowzi, Al-Tabsirah) 2. Hazrat Imam Hasan (may Allah be pleased with him): When asked about the fifteenth of Sha'ban, he said: "I divide this night into three parts: one for sending blessings upon my grandfather (peace be upon him), one for seeking forgiveness from Allah, and one for performing prayers." (Al-Sakhawi, Al-Qawl al-Badi’) 3. Hazrat Abdullah ibn Umar (may Allah be pleased with him): "There are five nights in which supplications are not rejected: Friday night, the first of Rajab, the fifteenth of Sha'ban, Eid al-Fitr, and Eid al-Adha." (Bayhaqi, Shuba al-Iman) 4. Hazrat Ibn Abbas ((may Allah be pleased with him)): "On this night, the affairs of the world for the coming year are distributed." (Tabari, Jami' al-Bayan) The Blessed Saying of Hazrat Ghaus al-Azam: The Night of Bara'ah (the 15th of Sha'ban) is a night of fate, with decisions made about destiny, acceptance, rejection, and mercy. On this night, some are blessed with good fortune while others face curses; some receive reward while others are humiliated. Some are honoured, and others are deprived. Many are unaware of their impending deaths, busy with worldly pleasures, while others, oblivious, are headed towards destruction. Despite hopes for mercy, some meet punishment; those expecting paradise may face hell. Many expect closeness to Allah, yet are separated from Him. This night marks the turning point of lives, where people's futures are sealed. (Ghunyat al-Talibin) The Night of Bara'ah and the Practices of Early Muslims The Practices of the Great Scholars The great scholars of the past also spent this night in devotion to Allah. Sayyiduna Khalid ibn Ma’dan, Sayyiduna Luqman ibn Aamir, and other great scholars (may Allah have mercy on them) used to wear fine clothes, apply perfume, use kohl, and engage in worship together in the mosque on the 15th night of Sha'ban. (Majaa’ Fi Sha'ban, p. 75). Amir al-Mu’minin Sayyiduna Umar ibn Abdul Aziz (may Allah have mercy on him) also spent this night in worship. (Tafseer al-Ruh al-Bayan, p. 25, Surah Dukhan, under verse 3, Vol. 8, p. 402). The Practices of the People of Makkah The great scholar of the 3rd Hijri century, Abu Abdullah Muhammad ibn Ishaq Faqihi (may Allah have mercy on him), says: "When Shab-e-Barat arrived, the people of Makkah had the tradition of going to the Masjid al-Haram, performing prayers, doing Tawaf, and spending the entire night in worship and recitation of the Qur'an. Some people used to offer 100 rak'ahs (voluntary prayers) in which, after reciting Surah Al-Fatiha, they would recite Surah Al-Ikhlas ten times in each rak'ah. They would drink Zamzam water, bathe with it, and save it for their sick, gathering blessings through these acts on this night." (Akhbar Makkah, Vol. 3, p. 84). Reciting Salat upon the Prophet (Peace be upon Him) Reciting Salat upon the Prophet (peace be upon him) is one of the most virtuous acts, and the month of Sha'ban is specifically considered the month of reciting Salat upon him. Imam Qastalani (may Allah sanctify his soul) mentions: "Indeed, the month of Sha'ban is the month for sending blessings upon the Prophet (peace be upon him), as the verse: 'Indeed, Allah and His angels send blessings upon the Prophet' (33:56) was revealed in this month." (Mawahib al-Ladunniyah, Vol. 2, p. 506). The Significance of the Night of Bara'ah The numerous narrations and practices of the Sahabah, Tabi'een, and the righteous predecessors regarding the Night of Bara'ah are not just tales, but invitations to restore our broken relationship with Allah through worship. During these nights, Allah's mercy is at its peak, offering forgiveness to those who turn to Him in repentance. Therefore, worship, prayer, Qur'anic recitation, dhikr, and supplications are strongly encouraged. Anyone who dismisses worship on this night as an innovation (Bid'ah) is rejecting authentic Hadiths and the practices of the righteous predecessors. Any act established by the Prophet Muhammad (peace be upon him) and practised by the Companions and the Salaf cannot be considered a Bid'ah. Denying this would undermine what is considered Sunnah or Mustahabb. How to Worship on the Night of Bara'ah Both individual and collective worship are common practices on this night. Worship can be personal or done in congregation, depending on what brings peace and comfort to the worshiper. The goal is to purify the heart, and each person should choose the method that aligns with their spiritual needs. Some may prefer solitude for introspection and prayer, while others may find collective worship more uplifting. In today’s world, where distractions and laziness prevail, collective worship can inspire and motivate those who find it difficult to engage in personal worship. It also provides an opportunity to learn and practice religious duties. Collective worship should be conducted under the guidance of a knowledgeable and righteous scholar to ensure spiritual growth and understanding. Shab-e-Barat Worship and Prayers Among the acts of worship and supplications for Shab-e-Barat, it is important to engage in the glorification (Tasbih) of Allah, recite prayers, and make specific supplications. Those who have missed prayers (Qadha Namaz) should strive to perform their missed prayers because as long as the missed prayers remain, the voluntary prayers (Nawafil) are not accepted. Reciting the Qur'an is also a recommended act for this night. On this blessed night, one should engage in good deeds and encourage others in the community—whether they are the elderly, young, or children—to spend the night in the remembrance of Allah, particularly through Tasbih (glorification) and Tahleel (declaration of the oneness of Allah). It is especially important to remind one’s family members, loved ones, and children to stay awake and engage in worship. One should also perform the recitation of Fatiha (Surah Al-Fatiha) and dedicate the reward (Isāl Al-Thawāb) to others. Repentance and seeking forgiveness is also key. We should turn to Allah with sincere regret, crying and earnestly begging for forgiveness for our sins—both for ourselves and for others. If there are any rights owed to others (Ḥuqūq Al-‘Ibād), we should try our best to fulfil them. If we have hurt anyone or wronged anyone, we should seek their forgiveness. The renowned scholar and author of Bahar-e-Shari'at, Mufti Amjad Ali Azmi says: "Whenever there is worldly enmity between two individuals, it is advised that before the night of Shab-e-Barat arrives, they should meet each other and forgive one another. This is so that they may also receive the mercy of Allah’s forgiveness. Based on the teachings of Hadith, in Bareilly, Ashraf Raza Khan (may Allah's mercy be upon him) established this practice, wherein on the 14th of Sha'ban, before the night of Shab-e-Barat arrives, Muslims meet each other, forgive each other’s shortcomings, and ask for forgiveness. It is highly recommended that Muslims from all regions follow this practice." (Bahar-e-Shari'at, Volume 5, p. 138). References: 1. Zahid Ahmad al-Esnadi, Shab-e-Bara'at: The Legal Status and Virtue (derived from Monthly Minhaj-ul-Qur'an, May 2017). 2. Ghulam Ghaus Siddiqi, Shab e Baraa't: The Night of Salvation and Forgiveness, NewAgeIslam.com. 3. Shab-e-Baraat Or Allah Walo Kay Ma'molaat, available at Dawat-e-Islami. 4. The Monthly Ashrafia, February 2023 --- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://newageislam.com/islamic-ideology/shab-e-baraat-religious-significance-bidaat/d/134605 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

Immanuel Kant's idea of morality

By Sumit Paul, New Age Islam 13 February 2025 February 12 was the death anniversary of the great German philosopher Immanuel Kant who was one of the central Enlightenment thinkers. His thoughts and reflections on morality assume much greater significance when some of us argue relentlessly that morality stemmed from god and religion. By the way, Kant was a theist who believed that faith in god was morally necessary. He thought that morality leads to religion, and that religion helps us understand the final goal of morality. Even a theist like Kant was of the view that morality led to religion and not the other way around. He famously said, “The death of dogma is the birth of morality.” So very true. Dogmas are the illegitimate offspring of a religion. Immanuel Kant's quote, "The death of dogma is the birth of morality," encapsulates his belief that true morality can only arise when individuals transcend blind adherence to established beliefs and instead engage in critical thinking and personal reflection. Kant argues that dogmatic adherence to fixed rules and principles hinders the development of genuine moral understanding. By challenging and ultimately letting go of dogmatic doctrines, individuals can embark on a journey of self-discovery and independent reasoning, thereby giving rise to a morality that is based on intrinsic principles rather than external influences. In essence, Kant suggests that only by liberating oneself from rigid dogma can one truly cultivate a moral compass that is authentic, rational, and capable of promoting the highest good in society. The pathological insistence that morality ensued from god and religion itself is a huge dogma. In other words, live your life as though your every act were to become a universal law. This also suggests that morality is predominantly and originally an idealistic individual behaviour that blossoms into group behaviour and finally sublimates into universal morality. Immanuel Kant's famous quote, "Live your life as though your every act were to become a universal law," encapsulates his ethical philosophy known as the categorical imperative. Kant emphasizes the importance of moral principles that are not based on personal interests, but rather on universal laws. By suggesting that we should act as if our actions will have an impact on all individuals, Kant aims to establish a sense of responsibility and accountability in our choices. This quote inspires us to consider the consequences and potential ramifications of our actions, prompting us to act in accordance with principles that can be universally justified. It encourages us to view morality as a duty and guides us to align our conduct with standards that would be acceptable to all rational beings. Ultimately, Kant urges us to live a life guided by reason and a deep sense of respect for others. Does religion have anything to do with this universal ethical behaviour? Does an imaginary god have any role in bestowing morality upon humans? Always recognize that human individuals are ends. Morality or immorality flows from humans and not from any divine and esoteric source. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/immanuel-kants-idea-morality/d/134604 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

Moral Excellence: The Path to Reflecting Divine Beauty or Becoming Shuhada

By Naseer Ahmed, New Age Islam 12 February 2025 Humanity has always sought answers to fundamental questions: Who is God? Why were we created? What is our role in this world? What happens after death? Scriptures across different traditions address these concerns, offering guidance on the nature of God, the purpose of creation, the moral code for human life, and the accountability of our deeds in the Hereafter. At the heart of all revelations lies a singular message: true success—both in this life and the next—lies in aligning ourselves with divine morality and, in doing so, reflecting divine beauty in our actions and character – in Quranic terminology, becoming Shuhada. The Role of Scriptures in Human Life All major religious scriptures provide insights into four essential aspects of existence: 1. The Concept of God – Scriptures reveal God as the source of wisdom, justice, mercy, and ultimate truth, establishing His sovereignty over creation and His relationship with human beings. 2. The Purpose of Creation – Life serves a divine plan, providing opportunities for moral and spiritual growth. Every experience—joy, suffering, success, and failure—shapes human character and prepares individuals for their ultimate destiny. 3. Guidance for Righteous Living – A moral code serves as a compass for human conduct. By adhering to divine principles—truthfulness, justice, compassion, humility, and self-restraint—human beings foster harmony within themselves and society, ultimately manifesting divine beauty in the world. 4. Accountability and the Hereafter – Moral guidance is not without consequence. Scriptures emphasize divine justice, rewarding righteousness and holding transgressions accountable, with the Hereafter as the ultimate reckoning. At the core of all revelation is the moral code—the very reason for divine guidance. More than rituals or theological debates, ethical living forms the foundation of spirituality and the means by which divine beauty is reflected in human life. Knowing God through His Moral Code God is known through His guidance—His moral order. True spirituality is not found in abstract speculation or mere emotional experiences but in righteous living. To love God is to love His moral law, the truest expression of devotion. If spirituality is about experiencing the divine, the only path is through moral excellence. One cannot claim to know God without embodying His attributes—truth, justice, mercy, and love. The divine is not reached through intellectual pursuit or isolated meditation but through the lived experience of righteousness, which in turn manifests divine beauty in human conduct. Satyam, Shivam, Sundaram: The Hindu Perspective The Hindu concept of Satyam (Truth), Shivam (God), and Sundaram (Beauty) offers profound insight into spirituality. It asserts that truth, divinity, and beauty are one and the same. Truth is the foundation of morality, and morality is the essence of God. A life devoted to truth and righteousness naturally leads to the experience of divine beauty. Beauty, in this context, is the bliss experienced when beliefs, deeds, and actions are in perfect alignment, bringing deep harmony and fulfilment. To pursue spirituality is to pursue truth, and to pursue truth is to experience divine beauty, which radiates from a morally upright life. Divine Beauty as the Ultimate Fulfilment Divine beauty consists of all that the human soul longs for—fulfilment, salvation, contentment, and self-actualization. It is the harmony of knowing one’s purpose, living righteously, and experiencing the joy of alignment with divine will. True fulfilment does not come from material wealth but from embodying divine attributes through moral excellence. A righteous life leads to inner peace, a sense of purpose, and an unshakable connection with the divine, allowing individuals to reflect divine beauty in their actions and character. Fana: Annihilation of the Self in Divine Love The Sufi concept of fana (annihilation of the self in God) adds a profound dimension to divine beauty. Fana does not mean physical merging with God but the surrender (Islam) of one’s ego, desires, and self-centeredness in devotion to Him. It is a state of moral and spiritual perfection where one’s will aligns completely with the divine. A person who attains fana no longer acts out of personal desire but out of love for God and His moral order. Their actions reflect divine attributes—truth, justice, compassion, and love. In this state, they experience the highest form of divine beauty—the beauty of nearness to God. This is the pinnacle of spiritual fulfilment: not merely to worship God but to become so attuned to His moral excellence that one’s very existence becomes a testament (Shuhada) to His divine beauty. The Reflection of Divine Beauty God is beautiful, and His beauty is reflected in us when we embody His divine attributes: 1. Truth: Living authentically and being honest in thoughts and actions. 2. Justice: Upholding fairness and equity in dealings with others. 3. Love: Fostering genuine care and affection for all beings. 4. Compassion: Showing empathy and kindness, especially to those in need. 5. Forgiveness: Letting go of grudges and seeking reconciliation. 6. Patience: Maintaining calm and resilience in the face of challenges. 7. Steadfastness: Staying committed to values and principles regardless of circumstances. Living the Divine Code By striving to embody these attributes, we not only reflect God's beauty but also deepen our spiritual connection with Him. This alignment leads to a life marked by inner peace and fulfilment, as we live in accordance with a higher moral standard. By following His moral code, we become instruments of His beauty in the world, inspiring others to recognize and reflect divine attributes within themselves. In this way, we contribute to a more compassionate and just society, illuminating the path toward divine beauty for all. Conclusion: The Path to Divine Beauty Spirituality is not an escape from reality but an immersion into a higher reality—one defined by truth, righteousness, and divine beauty. All religious traditions point toward this truth: • Scriptures provide moral guidance as the key to spiritual fulfilment. • God is known through His moral order, and true spirituality is found in living by His divine principles. • The Hindu ideal of Satyam, Shivam, Sundaram emphasizes the unity of truth, God, and beauty. • Divine beauty is the fulfilment of human longing for purpose, righteousness, and ultimate salvation. • The Sufi path of fana illustrates how moral excellence leads to the deepest form of divine union. Thus, to seek divine beauty is to seek truth, and to seek truth is to seek God. The highest spiritual experience is not merely to believe in the divine but to embody His attributes through a life of moral excellence. This is the path to true fulfilment, salvation, and self-actualization—the experience of divine beauty in its fullest form. … A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. -------- URL: https://www.newageislam.com/islam-spiritualism/moral-excellence-divine-beauty-shuhada/d/134593 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

A Fragile Ceasefire in Gaza

Aftab Alam, New Age Islam 12 February 2005 A ceasefire and hostage release deal between Israel and Hamas has finally been executed following 15 months of devastating war in Gaza. This is the second ceasefire in 15 months. Versions of the deal have been on the table at least since when it was first announced by US President Joe Biden in May 2024 but could not be materialised due to Israeli Prime Minister Benjamin Netanyahu’s stubbornness till he was threatened and pressured by then-President-elect Donald Trump to accept a cease-fire by the inauguration of his presidency on January 20. The deal was announced on January 15, after protracted and painstaking negotiations orchestrated by the US, Qatar, and Egypt, and went into effect on January 19 with Hamas freeing three Israeli hostages and Israel releasing 90 Palestinian prisoners. Hundreds of thousands of displaced Palestinians have also started returning to their homes in northern Gaza after Israel reopened military checkpoints that had divided the strip for more than a year. Under the first phase of the deal, which will last 42 days, 33 Israeli captives are set to be freed by Hamas at regular intervals in exchange for an estimated 1,700 to 2,000 Palestinian detainees. Israeli forces will be partially withdrawn from populated areas and facilitate the return of displaced Palestinians to northern Gaza. The rest of the remaining hostages, numbering 65, would be sent back, and a corresponding ratio of Palestinian prisoners would be released in the second phase, along with the complete withdrawal of the Israeli forces from Gaza. The third and final phase, which could be a long way off, will involve the reconstruction of Gaza, following a permanent end to the war. The success of the ceasefire will considerably depend on the political survival of Netanyahu, who has been facing mounting pressure from his far-right coalition partners as they are deadly against any deal with Hamas. They fear that yielding to Hamas’s demands could endanger Israeli security once again, potentially leading to a “second October 7.”. The Jewish Power Party, led by former National Security Minister Itamar Ben-Gvir, has already left his coalition government in protest against the ceasefire, and hard-line Finance Minister Bezalel Smotrich, of the National Religious Party, has threatened to bring down the government if the military operation against Hamas is not resumed after the first phase. They are for a permanent occupation of Gaza and to re-establish Jewish settlements there. It was Netanyahu’s fear of the collapse of his government that deterred him from accepting the deal when it was first fleshed out in May last year. The real test of this deal will be when it enters the second phase and determines who will govern Gaza and a decision is taken on the full Israeli withdrawal from Gaza. Israel and the US are deadly against Hamas returning to power in the territory it has ruled since 2007. Far-right ministers in Netanyahu's government, including Finance Minister Bezalel Smotrich, have even been suggesting the return of a "Jewish civilian presence" in Gaza. They also want the Israeli military to retain operational rights in Gaza, similar to the way it does in the occupied West Bank. The US wants the Fatah-led Palestinian Authority (PA), which lost control of Gaza to Hamas in a brief civil war in 2007, to govern the West Bank and Gaza with the support of Arab countries. The PA may be enjoying international recognition and backing, but it has little or no influence in Gaza. The PA is viewed as complicit in the occupation of its people. The conspicuous silence maintained by the PA in the face of Palestinians enduring the deadliest and most destructive war and Israel’s continued land grabs has made it even more irrelevant. It would also be a serious mistake to assume that Hamas is finished. Hamas may have been severely weakened and its top leadership eliminated, but it is still a force to be reckoned with in Gaza. Hamas has already started reasserting its control in Gaza, which was on full display at the time of the hostage exchange. The gun-toting, balaclava-clad Hamas fighters can be seen at the handovers every time. Hamas civil policemen have already started manning Gaza’s ruined streets and assisting tens of thousands of displaced Gazans to return. Hamas has also resumed some government services. Any future plan for Gaza’s governance excluding Hamas will not be without challenges. US President Donald Trump’s repugnant statement describing Gaza as a “demolition site” and should be “cleaned out” is damaging and casts a shadow over the ceasefire deal. He said that Palestinians could live somewhere else safer and “more comfortable.” Trump’s proposal not only emboldens Israel’s extreme right, who are already against any peace deal, but would also never let violent extremism among Palestinians die down. His statement would prove to be the biggest hurdle in the way of peace and reconciliation. Though his idea has been rejected by everyone outside Israel, including Egypt, Jordan, the UN, and Palestinian leaders, it has sent shockwaves across the region. Given their history of forced displacements, Palestinians genuinely fear that they would ever return and live there peacefully. The reconstruction of the devastated Gaza planned in the third phase of the deal will be monumental and the most formidable task. The Norwegian Refugee Council reports that nine out of ten homes in Gaza have been damaged or completely destroyed, alongside critical infrastructure like hospitals, schools, and water facilities. The war has also damaged 80% to 96% of Gaza's agricultural infrastructure. According to an estimate by the UNDP, it will cost around US$50 billion and might take as long as 80 years to fully rebuild and restore Gaza. UNRWA estimates that clearing over 50 million tonnes of debris caused by Israel's relentless bombardment might alone take about 15 years and cost up to $1.2 billion. The mobilisation of funding to rebuild Gaza will be the most challenging. Arab states, including Saudi Arabia, have insisted that they would only support the scheme if there is a pathway to Palestinian statehood. The Israeli blockade, which restricts the entry of essential construction materials, is also likely to severely hinder the reconstruction project. There is also no certainty that the ceasefire will survive the first phase. Many fear that Israel will not honour the remaining terms of the deal once the hostages are released. Israeli PM Netanyahu has reportedly promised his far-right coalition partners that Israel would restart the war and gradually assert full control over Gaza. In his first public speech since the deal was reached, Netanyahu described the ceasefire as "temporary" and insisted that Israel retains the right to resume the war should negotiations for a second phase of the ceasefire deal prove futile. He said, “We will do that in new ways, and we will do it with great force.” Notwithstanding these challenges and roadblocks, the ceasefire is in itself welcome news. Howsoever fragile the deal may be, it still provides, at least temporarily, much-needed relief for Gaza’s besieged people and ends the nightmares of the Israeli hostages. However, its success will depend on addressing significant challenges the deal faces. Recognising the Palestinians’ aspirations of an independent state, as envisaged under the “two-state solution” framework of the Oslo Accords of 1993, alone can guarantee long-term peace and can address the security needs of Israel permanently. There is also an urgent need to build a consensus around Gaza’s new governance model acceptable to all Palestinian factions, regional powers, and Washington. Hamas should realise that its continued rule is not in the best interests of Gaza’s reconstruction, and Israel must stop fixating on eliminating Hamas. The ceasefire is unlikely to succeed without Trump’s direct involvement and support. ... The writer is a professor at Aligarh Muslim University and heads its Strategic and Security Studies Programme. URL: https://www.newageislam.com/islam-west/fragile-ceasefire-gaza-israel-hamas-netanyahu/d/134589 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

Unnecessary Hue and Cry

By Sumit Paul, New Age Islam 12 February 2025 One insignificant podcaster Ranveer Allahabadia is being roasted for his incestuous remark, “Watch your parents have sex..." While he must be condemned in no uncertain terms for his irresponsible comment, it also engenders a host of questions: Why do some individuals resort to saying such obnoxious things in public and why is our sexual morality so fragile? It's obvious that they're jolly well aware that such things sell. To be precise, sex sells, vulgarity attracts and nudity gets huge publicity in India. (Ranveer Allahabadia) A large number of people love ribald and bawdy jokes. Read the books and jokes of Khushwant Singh. The Sardar of smut cracked jokes which were even more explicit and scandalizing than what Ranveer said. Here, I'm not defending him. The point is: People love scabrous and salacious jokes, comments and statements. We're living in too open and vulgar times. Abuses are common. Even girls and women abuse and use four letter words nonchalantly. Comedians like Allahabadia are good observers of people and their likes and dislikes. These comedians know that a majority of people in sex-starved India don't, rather can't, appreciate clean jokes and attic humour. That this time he made an extremely tasteless comment is an error of judgement on his part. Our general linguistic and conversational crassness allows such people to crack unhealthy and anatomical jokes. That said, stringent criticism is enough. But nationwide public outcry is unnecessary. We've a lot more important and pressing issues. Instead of attending to them, we're discussing and wasting time on a small fry's vulgar statement and toilet humour. We seem to have lost sight of our priorities and become a country of indolent lotus eaters, ready to take umbrage at the drop of a hat. This also underlines our propensity to amplify trivial issues. In fact, hardly anyone was aware of Ranveer Allahabadia's existence prior to this issue. This episode and negative publicity have got him some sort of a recognition that he doesn't deserve at all. The US President Trump sent back a bunch of illegal Indian immigrants handcuffed. The whole world is a witness to that humiliating spectacle. That's not a national issue but what an oaf says on a public platform is a subject of national interest! Crores of 'devout' Hindus are polluting the water of Ganga and wreaking havoc on our ecological system. But that's a matter of Aastha (faith). To criticise that will be tantamount to blasphemy. Indians are really great people. Moreover, our frivolous media is adding fuel to the fire. It's a veritable jamboree. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/current-affairs/unnecessary-hue-cry-allahabadia/d/134588 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 Life of Sahabi-e-Rasool: Hazrat Ali Akbar Ibn Imam Hussain (A.S.)

By Zeeshan Rasool Khan, New Age Islam 12 February 2025 Introduction To guide and lead the people, Allah sent his chosen people from time to time. After the prophets (peace be upon them), the Ahlul Bayt (peace be upon them) were endowed with the mission of enlightening humanity about justice, piety, and truth. One of the eminent individuals in this group was Hazrat Ali Akbar (A.S.), the son of Imam Hussain (A.S.), who was blessed with the title of Sahabi-e-Rasool ' (the one who resembled the Prophet). Birth, Lineage, and Family Hazrat Ali Akbar (A.S.) was born in Medina in the month of Sha'ban, 33 AH. He was the son of Imam Hussain (A.S.) and the grandson of Imam Ali (A.S.). His mother was Hazrat Layla bint Abu Murrah ibn Urwah ibn Masood Thaqafi, who belonged to the noble Thaqafi tribe. Resemblance to the Prophet (PBUH) Hazrat Ali Akbar (A.S.) had the special honor of resembling the Prophet Muhammad (PBUH) in his appearance, character, gait, and diction. It is narrated that whenever people yearned to see the Messenger of Allah (PBUH), they would tenderly gaze at Hazrat Ali Akbar (A.S.). Imam Hussain (A.S.) once said about him: "Whenever we longed for the presence of our grandfather, the Messenger of Allah (PBUH), we would look at Ali Akbar." Character and Morality Hazrat Ali Akbar (A.S.) inherited the virtues of his forefathers—piety, patience, courage, and generosity. Hospitality, truthfulness, humility, and devotion to worship were his distinctive traits. He was a beacon of knowledge and wisdom, and his impeccable morals were hallowed by all. Role in Karbala During the battle of Karbala, Hazrat Ali Akbar (A.S.) stood firmly behind his father, Imam Hussain (A.S.). On the day of Ashura, when Imam Hussain (A.S.) called for prayer, Hazrat Ali Akbar (A.S.) was the first to attend. When he sought permission for battle, Imam Hussain (A.S.) was emotionally moved, yet he did not hesitate to sacrifice his son for the cause of Allah. With tears in his eyes, Imam Hussain (A.S.) raised his hands in prayer: "O Allah! Bear witness that I am sending to fight the one who most closely resembles your Prophet in appearance, character, and speech." Bravery in Battle Hazrat Ali Akbar (A.S.) fought valiantly. He tenaciously confronted the enemy and showcased mastery in swordplay and verbal articulacy. His valor left the Yazidi army wide-eyed. As the battle raged on and thirst left every mouth dry, he returned to Imam Hussain (A.S.) and requested water. Imam Hussain (A.S.) replied: "My son! Be patient for a little longer. Soon, you will drink from the blessed hands of our grandfather, the Messenger of Allah (PBUH), and you will never thirst again." Hearing this, Hazrat Ali Akbar (A.S.) re-entered the battlefield with renewed determination and battled stalwartly. Martyrdom Eventually, the enemies orchestrated a concerted assault on him. A ruthless soldier lunged at him with a spear, struck him, and caused him to fall from his horse. As he lay wounded, he called out: "Father! Accept my final salutation!" Imam Hussain (A.S.) rushed to him, cradled his head in his lap, and said: "My son! Life after you has no meaning for me." Raising his hands towards the heavens, Imam Hussain (A.S.) prayed: "O Allah! Inflict your punishment upon these oppressors!" The martyrdom of Hazrat Ali Akbar (A.S.) was one of the most heart-rending moments for Imam Hussain (A.S.), for he was the living image of the Prophet (PBUH). Conclusion The life of Hazrat Ali Akbar (A.S.) serves as an inspiration for the youth. His life account carries lessons about the values of truth, patience, steadfastness, generosity, and ultimate sacrifice. We ought to follow the footsteps of these heroes, who never skirted around the issues of Ummah and the society and offered the ultimate sacrifice to uphold justice, integrity, peace, and morality. May Allah grant us the ability to follow the teachings of Hazrat Ali Akbar (A.S.). Ameen! … Zeeshan Rasool Khan is a student, tutor, independent researcher, blogger, and columnist. He is co-author of book #55 Stories & can be reached at mohdzeeshan605@gmail.com. URL: https://www.newageislam.com/islam-spiritualism/sahabi-rasool-hazrat-ali-akbar-ibn-imam-hussain-ahlul-bayt/d/134590 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

Tuesday, February 11, 2025

Can the Kaladan Project Connecting the Myanmar Port Be Commissioned Soon?

By Nava Thakuria, New Age Islam 10 Feb 20205 Amid ongoing turmoil and instability in Myanmar (also known as Burma and Brahmadesh), India is working towards commissioning the ambitious riverine Kaladan project, which connects a port in Rakhine (Arakan) State with the landlocked north-eastern states for regular trade. Officially agreed upon between New Delhi and Naypyidaw (formerly Rangoon) in 2008, the Kaladan Multi-Modal Transit Transport Corridor project was initiated under India’s then Look East Policy and later revamped as the Act East Policy. The Sittwe port in the Bay of Bengal is expected to receive shipments from Kolkata, Chennai, and other international ports, after which goods will be transported via the Kaladan River to Paletwa in Myanmar’s Chin State. From there, they will be shifted to land routes and transported to Zorinpui on the Mizoram border, eventually connecting to other important locations in eastern India via National Highway 54. However, the project now faces hurdles due to security challenges arising from Myanmar’s shifting political landscape and, more recently, a civil war-like situation. Although the modernisation of the Sittwe port and Paletwa jetty has been completed, the Paletwa-Zorinpui highway remains under construction. Initially planned for launch by 2014, the project—originally budgeted at ₹536 crore in 2008 (with work beginning in 2010)—has now exceeded ₹3,200 crore due to perennial delays, missing yet another deadline in 2023. The recent capture of Paletwa by the powerful ethnic armed group Arakan Army, following its defeat of the ruling military junta, has further complicated the situation. Meanwhile, Sittwe remains under full control of Myanmar’s military regime, despite ongoing offensives by anti-junta armed forces. Not only Rakhine and Chin States but the entire country is experiencing chaos, with the military junta losing territory in recent months to resistance forces supported by many ordinary Burmese citizens. Currently, Min Aung Hlaing’s junta controls only about 30% of Myanmar’s townships, while 25% have become full conflict zones. The Buddhist-majority nation has witnessed the killing of over 6,000 civilians—mostly at the hands of junta soldiers—while 3.3 million people, including women, children, and the elderly, have been displaced. These displaced individuals face acute shortages of food, medicine, and logistical support. Essential commodities have been either blocked or restricted by the junta, leading to a humanitarian crisis where 19 million people—nearly one-third of Myanmar’s population—now require urgent international assistance. Notably, the revolutionary forces under the Three Brotherhood Alliance, comprising the Arakan Army, the Ta’ang National Liberation Army (TNLA), and the Myanmar National Democratic Alliance Army (MNDAA), launched a massive offensive known as Operation 1027 in late 2023. Since then, ethnic groups and resistance forces—including the Kachin Independence Army, the Karen National Union, the Chin National Front, the People’s Defence Forces, and the National Unity Government—have gained full control over 144 townships. The junta now controls only 107 townships, while 79 remain active battlegrounds. So far, the junta has lost 173 military battalion headquarters, including two regional military commands, six command headquarters, six strategic military bases, and 742 frontline outposts. Moreover, armed militias have seized key routes connecting Myanmar’s border towns with Bangladesh, India, Thailand, and China. Recently, a forum of lawmakers from Southeast Asian nations strongly opposed the junta’s repressive cybersecurity laws, warning that they pose a serious threat to fundamental human rights. The ASEAN Parliamentarians for Human Rights (APHR) stated that these laws contradict Myanmar’s own constitution, which guarantees freedom of expression and privacy. The forum further asserted that the draconian legislation is a calculated attempt by the junta to suppress dissent, silence free expression, and violate the privacy of Burmese citizens. The APHR called on the international community to take immediate action by denouncing the oppressive laws and applying diplomatic pressure to force the junta to abandon its authoritarian measures. India’s north-eastern states of Mizoram, Manipur, Nagaland, and Arunachal Pradesh share a 1,643-kilometre international border with Myanmar. In many areas, the border remains porous, with the consent of local populations who frequently travel between the two countries. However, when the Indian government recently initiated fencing along the Indo-Myanmar border, several organisations in Mizoram protested, arguing that the Chin people of Myanmar are their ethnic brethren, sharing a common history and cultural heritage. Despite this, the porous border has long been exploited by insurgents and smugglers, periodically destabilising the region. Given this complex situation, New Delhi must engage with both the junta and rebel groups to counter Chinese influence in Myanmar while advancing India-backed initiatives, including the Kaladan project. Recently, India invited representatives from Burmese ethnic groups for preliminary discussions aimed at fostering better relations. A reported meeting with Arakan Army representatives was described as productive, while additional talks, led by Indian foreign ministry officials, were held in Bangkok. Indian Ambassador to Myanmar Abhay Thakur, along with other senior officials, visited Sittwe on 16–17 January to review ongoing port operations. According to Myanmar’s state-run Global New Light of Myanmar, since its inauguration on 4 May 2023, Sittwe port has handled over 150 cargo vessels carrying food, agricultural commodities, medicines, machinery, construction materials, and fuel. During his visit, Ambassador Thakur also met with Rakhine State Chief Minister U Htein Lin to discuss bilateral development cooperation, capacity-building efforts, and humanitarian assistance. Thakur emphasised the need for a swift return to peace and stability, highlighting that such conditions are essential for realising the full potential of the Kaladan project. ---- Nava Thakuria is an official representative of PEC in South & Southeast Asia URL: https://newageislam.com/current-affairs/kaladan-project-myanmar-connecting-commissioned/d/134573 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

UK’s Counter-Extremism Remit to Include Hindutva

By Asad Mirza, New Age Islam 10 Feb 20205 A yet unpublished UK Home Office report has outlined eight key extremist threats facing the UK besides Hindutva. These threats further include Islamist extremism, extreme right-wing extremism, extreme misogyny, environmental extremism, left-wing extremism, anarchist and single-issue extremism, and conspiracy theories and violence. With the new Labour government in the UK led by Keir Starmer taking over, it was expected that the government will undo some key policies of the earlier Conservative governments and have a relook at how the policies or programmes started by it, were given a fresh-up. However, the last week of January witnessed confusion around the future direction of the UK government’s counter-extremism strategy, as Home Office ministers were forced to reject the conclusions of a leaked internal review which called for a focus on “behaviours and activity of concern” rather than ideology. An analysis of different parts of the report calling for the scope of counter-extremism work to be widened to cover a range of causes and activities including Hindutva (Hindu nationalism), Sikh extremism, extreme misogyny, and a fascination with violence, were published by Policy Exchange, a right-wing think tank. So far, the report has not been made public and only its analysis by Policy Exchange has gained traction. Reportedly, Home Secretary Yvette Cooper did not agree with the recommendations of her own department’s review and thus may order the focus of the policy to remain directed towards Islamist and far-right extremism. UK introduced its Prevent policy in 2003 as part of an overall post 9/11 counter-terrorism approach called CONTEST, with the aim of preventing the radicalisation of individuals to terrorism. Successive British governments have long grappled with legal definitions of extremism, which human rights groups have warned, pose a serious threat to freedom of speech and freedom of belief. However, one wonders at the alacrity with which the Labour Government and Cooper reacted to the alleged inclusion of Hindutva – as an ideology responsible for stoking violence in the UK. The reason is not hard to fathom, post-Brexit, UK has been striving hard to finalise a Free Trade Agreement (FTA) with India, so far 15 rounds of bilateral talks have been held to finalise the agreement. For the Labour Government, signing the FTA with India is the top most priority, and it would not like to cause any upset and annoy the right-wing government in India, putting the signing of the FTA at risk. Further, the Home Office review warns that “narrow definitions (of extremism) … predicated on violence, or that have a requirement for an ideological dimension…. exclude many damaging extremist beliefs and movements and associated harms that may warrant intervention.” The review nonetheless marks the first time that Hindutva has been discussed in detail in a major policy document. Examples of extremist beliefs which it cites include Hindutva, which the review notes played a “significant role” in inflaming tensions between Hindus and Muslims in Leicester in 2022, and “pro-Khalistan extremism”, or calls for an independent Sikh state. This is also the first time that a government document has linked Hindu nationalism to the Leicester riots, although a Daily Mail report in May 2023 quoted unnamed security sources as saying that the violence was stoked by activists linked to India’s ruling Bharatiya Janata Party (BJP). According to the London-based institute Middle East Eye (MEE), Policy Exchange has been credited with shaping the direction towards counter-extremism taken by previous Conservative governments, and has been accused of promoting “hostility towards British Muslims”, which it denies. Policy Exchange has warned that the review’s “playing down of ideology in general, and Islamism in particular” risked becoming a “major victory” for critics of the Prevent programme. According to Policy Exchange’s report, the review says that a full counter-extremism strategy will be published next year. Further, Policy Exchange recommends that responsibility for counter-extremism be shifted to the Home Office from the Ministry of Housing, Communities and Local Government. It also called for counter-extremism work to be delivered by a standalone team within the Prevent Directorate, which should be renamed the Prevent and Counter-Extremism Directorate. It also calls for the creation of a Counter-Extremism Ministerial Board, attended by ministers, security officials and representatives from the MI5 and GCHQ intelligence agencies. Other members of the board, according to the Policy Exchange report, include the controversial Robin Simcox, head of the Commission for Countering Extremism. The UK government’s PREVENT programme has always remained contentious, based on its remit shared by several ministries including DCLG, Home Office and the FCDO. The UK-based Muslim organisations in the past had described Prevent as an undue intrusion in their working and treating the Muslim community as a pariah. While, on the other hand there was obviously no resource sharing or even lessons learned sharing between the different ministries. A prudent decision earlier should have entrusted the work of building trust and relationship with the Muslim community, in the UK to the DCLG – a ministry which has deep rooted links with various communities in the UK, through a vast network of its counsellors and other professionals, who better understand the concerns and aspirations of different communities present in the UK, as they engage with them on a daily basis. But instead, the lion’s share of the work was given to the Home Office, which with its darkened lenses could not view or understand the problems faced by the Muslim community and their efforts towards better assimilation with-in the British society, but as one related to violence and terror-themed work only, linking everything with extremist Islamic ideologies being propagated from abroad. Further, the FCDO in its own skewed way of working, focussed on bringing-in the saner elements from the Arab world, instead of India, to further its objective of portraying a positive image of the British Muslims supported through various government initiatives abroad, but failed to engage properly with those elements, which could have worked more effectively with the FCDO’s and Home Office’s overarching objectives, both within and outside the UK. In the current circumstances, it would be prudent if the FCDO could try to rope-in the secular Hindu leaders, based in India, to address the concerns of the Hindu community in the UK, instead of letting the flashpoints simmering below the surface. Additionally, it would be prudent to rope-in the saner elements from India, as the genesis of Hindutva started in India and only India could help the British government and officials to tame this growing menace, pragmatically and prudently. ----- (Asad Mirza is a New Delhi-based senior commentator on national, international, defence and strategic affairs, environmental issues, an interfaith practitioner, and a media consultant.) ----------- URL: https://newageislam.com/war-terror/uk-counter-extremism-remit-hindutva/d/134571 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

Can Muslims Live Under Secular Governments? A Refutation of Islamist Arguments – Part 2

By Grace Mubashir, New Age Islam 8 February 2025 While Islamists are of the opinion that secularism is in conflict with Islam and that Muslims should establish an Islamic state based on the Laws of Shariah, a strong corpus of Islamic scholarship exists to establish that Muslims can live peacefully under secular governments without necessarily compromising their religious identity. The article will prove wrongly argued claims against secularism and point out that Islam has no theological requirement of a theocratic state. 1. Islam as a Complete Way of Life – Does It Require an Islamic Government? The Islamist Argument Islamists insist that Islam is not a religion, but a way of life that encompasses politics, law, and governance. In their estimation, this comprehensive nature of Islam is opposed to secularism, which separates religion from politics. The Refutation While Islam does offer guidelines on most matters affecting human life, it does not prescribe a particular form of government. The Quran is more concerned with faith, good conduct, and justice at a personal level than with details of political organization. The Islamic scholar Dr. Khaled Abou El Fadl says: The Quran lays down broad moral and ethical principles but does not demand a specific form of government. What matters is justice, good governance, and the welfare of the people." Abou El Fadl, Islam and the Challenge of Democracy The Quran itself emphasizes justice rather than a particular political system: Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice." (Surah An-Nisa 4:58) This verse does not say anything about an Islamic government but rather ordains justice in government, which may be possible under a secular government. Further, Imam Abu Hanifa, considered one of the greatest scholars in Sunni Islam, did not recommend any particular form of political setup; instead, he worked more on legal and ethical guidelines toward justice. What is important about his approach was that it granted flexibility in governance to show that secular governments may also be valid provided they do justice. 2. Sovereignty Belongs to Allah – Does This Mean Human-Made Laws Are Invalid? The Islamist Argument Islamists believe that sovereignty is exclusively for Allah, and laws made by human beings run counter to divine authority. They quote verses such as: "The rule (hukm) is for none but Allah." (Surah Yusuf 12:40) The Refutation This argument completely misunderstands the role of human agency in governance. While divine sovereignty is absolute in a theological sense, practical governance requires human interpretation and implementation of laws. Even in historical Islamic governance, rulers and scholars made legal decisions based on reasoning (ijtihad). Islamic scholar Dr. Abdullah Saeed says: It is unrealistic to think that every law has to be directly taken from the Quran and Hadith. The Islamic tradition allows human reasoning to create laws that serve justice and public welfare. (Islamic Thought: An Introduction) The Quran itself encourages consultation and decision-making among people: "And who have responded to [the need of] their sovereign and established prayer and whose affair is [determined by] consultation among themselves." (Surah Ash-Shura 42:38) This verse illustrates that governance can be founded on consultation and mutual decision-making, just as in modern secular democracy. Moreover, Imam Al-Ghazali said: "The purpose of Shariah is to secure the well-being of people in this life and the hereafter. This means that political systems must be judged based on how well they achieve justice and welfare." (Al-Mustasfa fi 'Ilm al-Usul) A secular government in pursuit of justice, welfare, and religious freedom accords with Islamic principles. 3. The Prophet as a Political Leader – Does That Obligate an Islamic State? Islamists maintain that because the Prophet Muhammad was a political leader in Madina, Muslims must establish an Islamic state to imitate his paradigm. The political leadership of the Prophet was unique to his time and circumstances. His role as a leader of Madinah was not a divine command for all Muslims to create a theocratic state. The primary mission of the Prophet was to guide people spiritually, not to establish a permanent political model. Renowned Islamic scholar Dr. Fazlur Rahman states: In this sense, "The Prophet's leadership in Madinah represented a historical necessity, not a religious duty for all times. Indeed, Islam accommodates different political arrangements as long as these guarantee justice."  Islam and Modernity Moreover, the Prophet himself recognized worldly authorities. He wrote letters to rulers of other than Islamic states without insisting on their imposing an Islamic form of government. He insisted on his call for the propagation of Islam peacefully. 4. The Concept of Ummah Over Nation-State – Is Nationalism Un-Islamic? Islamists proclaim that secular governments divide Muslims through the espousal of nationalism whereas Islam believes in one Ummah. The Refutation The Quran recognises divergence amongst nations, yet invites all to live amicably: ""O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another."" (Surah Al-Hujurat 49:13) This verse recognizes national identities and does not order one political entity to be constituted by all Muslims. Modern Islamic scholar Sheikh Abdallah bin Bayyah writes: "The idea of an Islamic empire is neither practical nor mandated by Islam. Muslims can be loyal citizens of different countries while maintaining their religious identity." (The Culture of Peace in Islam) Historically, there have been empires, kingdoms, and republics that Muslims lived under. The secular governments do not interfere with prayer, fasting, alms-giving, pilgrimage, and religious consensus on various issues among Muslims. 5. Secularism and Moral Corruption – Does It Lead to Social Decay? Islamists insist that secularism is immoral because it eliminates the restraints that religion places on society. The Refutation Moral values are not peculiar to religious states, as many secular governments have legislation that works in favour of justice, family values, and social welfare. A secular system does not make people quit religion; it simply means laws are passed through democratic procedures and not by a religious majority or authority. The Quran also admits not all non-Muslim societies are immoral: "Among the People of the Book are those who stand firm in prayer, who enjoin what is right and forbid what is wrong." (Surah Aal-e-Imran 3:113) This shows that righteousness could be there even outside an Islamic state. Great scholar Mufti Taqi Usmani elaborates thus: "Muslims living in non-Islamic lands should focus on personal piety and community development rather than attempting to impose religious rule." (Fiqh al-Aqalliyat) Muslims can thus live their values in a secular framework without forcing their way of life on others. 6. Shariah vs. Secular Law – Can Muslims Follow Both? Islamists argue that only Shariah law is valid and that secular legal systems are illegitimate. The Refutation In reality, Shariah is much more a matter of morality and ethics than mere jurisprudence. Many facets of Shariah-for example, on contracts, family law, and business ethics-can be applied within the secular system itself through personal choice. As Islamic jurist Sheikh Mustafa Zarqa says, "Islamic law is adaptable. In a secular system that upholds justice and allows religious freedom, Muslims can practice Shariah in their personal lives. The Quran does not forbid a Muslim from acting in accordance with the law of the land as long as the latter does not conflict with some fundamental Islamic rules and principles: "O you who have believed, obey Allah and obey the Messenger and those in authority among you."-Surah An-Nisa 4:59 Classical scholars like Imam Ibn Abidin issued fatwas obliging Muslims to act in accordance with their country's rules if it does not force them into sinful conduct. (Radd al-Muhtar) Conclusion The debate over Islam and secularism is deeply rooted in differing interpretations of Islamic teachings. Islamists argue that secularism contradicts Islam because it separates religion from governance, undermines divine sovereignty, and weakens Islamic unity. They believe that Muslims must strive for an Islamic state governed by Shariah. However, many scholars refute this view, arguing that Islam does not mandate a specific political system but instead prioritizes justice, social welfare, and religious freedom—principles that can exist within secular governments. The Quran and Islamic tradition emphasize ethical governance rather than the imposition of religious law on society. Throughout history, Muslims have successfully lived and thrived under various political structures, demonstrating that Islam is flexible in matters of governance. Ultimately, while some advocate for Islamic rule, others recognize that secularism, when it ensures justice and religious freedom, is not inherently against Islamic principles. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. ------- Part-1: The Roots of Islamist Opposition to Secularism and Secular Government: A Theological Perspective - Part 1 URL: https://newageislam.com/islam-terrorism-jihad/muslims-under-secular-refutation-islamist-part-2/d/134555 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 Eight

By Muhammad Yunus, New Age Islam (Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009) 9 February 2025 Section-7 On Personal Clothing And Modesty 80. The Cloak Of Taqwa Is Better Than Any Other Cloak. The Qur’an says: • “Children of Adam! We have sent you clothing to cover your nakedness, and for (your) beauty, but the cloak of heedfulness (Taqwa) is the best. This is among the signs of Allah, that they may remember” (7:26). This illustrates that the Qur’an’s singular emphasis is on moral uprightness (Taqwa) and not what a person wears to cover his/her nakedness or for beauty. As noted in 20/21 above, the Qur’an conflates this word with a broad shade of notions such as preserving oneself against all immoral deeds and unlawful temptations, being pious and virtuous and Allah conscious or heedful of Allah. It thus follows that spiritual integrity and a strong sense of morality, derived from a deep consciousness of Allah, are far more valuable than any material wealth or physical adornment. The metaphor of a cloak implies that Taqwa is something that one can "wear" or embody, providing protection and dignity in a way that surpasses any physical garment. 81. Guidelines On Modesty In Mixed Gender Environments In the era of revelation, people lived in tents and shared common dwelling space, which were mostly without partitions and did not permit gender segregation. As this was conducive to rouse sexual feelings, the Qur’an laid down basic guidelines in the passage 24:30/31 to enable people to curb sexual impulses. Though a long and somewhat cryptic passage, it is however clear and intelligible: • “Tell believing men to restrain their glances and guard their private parts (Furujah)*. This is (conducive) to their purity. Indeed, Allah is Informed of whatever they contrive (in their minds) (24:30). And tell believing women to restrain their glances and guard their private parts (Furujah)*, and not to expose their charms (Zinat) except what is (normally) apparent of it, and to draw their shawls (Khimar) over their bosoms, and not to expose their charms (Zinat) except (in the presence of) their husbands, or their fathers, or their husbands’ fathers, or their sons, or their husbands’ sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or those under their lawful trust, or the male attendants not having any (sexual) desire, or children not yet conscious of women’s sexuality; nor let them stamp their feet provocatively to draw attention to their hidden charms (Zinat). And turn to Allah together, you believers, that you may succeed” (24:31). In essence, the passage asks both believing men and women to avert their glances from what may be alluring to them of the opposite sex and to cover their private parts (Furujah). It specifically asks womenfolk to draw their head veils (Khimar - they normally wore as protection against sun and dust) over their bosoms rather than flinging them behind their heads and keeping the bosom bare as was customary among the common Arabs. However, it allows casual exposure of Zinat or personal charms’ in the presence of specific relationships within the family structure. It also forbids women from adopting any provocative gait to attract of the attention of the opposite sex. There is no instruction to cover the head, ear or chin as became fashionable in the early centuries of Islam – a fashion borrowed from the rich Byzantium as Islam entered their land and interacted with their culture. 82. The Qur’an Makes Concession For Elderly Women • “(As for) the elderly women who sit around and do not look forward to marriage, there is no blame on them in taking off their garments (provided they do so) without showing off their personal charms (Zinat), but modesty is better for them. (Remember,) Allah is All-Knowing and Aware” (24:60). In historical context, common people in most parts of the world barely had any extra clothing apart from what they wore, and used community washing and bathing facilities in a modest way. The verse relents towards the elderly women who may be instinctively less conscious of their sexuality, that they may go about their daily chores without being blamed for showing off their personal charms (Zinat or sexual charms). 83. Dressing Guideline For The Prophet's Household And Other Believing Women The Prophet was asked to tell the womenfolk in his household and other believing women to pull their cloaks around themselves for others to recognize them without causing them any annoyance (33:59). • “O Prophet, tell your wives and your daughters and the womenfolk of believers that they should draw their cloaks over themselves: this may be more appropriate as they may be recognized (in public), but not annoyed . (Remember,) Allah is Most Forgiving and Merciful” (33:59). As Muhammad Asad comments, the specific time bound reference to the Prophet’s wives and daughters, and the deliberate vagueness of the instruction, by not specifying what part of the body to be covered, make it clear that the verse carries a general moral guideline as is reinforced by the concluding Allah’s attributes of Mercy and Forgiveness. Section-8 Dietary Guidelines 84. The Qur’an’s Dietary Relaxations In pre-Islamic Arabia, many edible things were either reserved for men or prohibited as food by prevalent taboos. Qur'an revokes these restrictions (6:145, 10:59). • “Say (Muhammad to your people): ‘In all that has been revealed to me, I do not find anything forbidden to eat, if one wants to eat (something), unless it be carrion, free-flowing blood, pork—for that is indeed impure (rijz) —or a sinful offering dedicated to anyone other than Allah. But if anyone is compelled (by necessity), without wanting to, or exceeding limits, then indeed your Lord is Most Forgiving and Merciful’” (6:145). • Say, “Did you consider what Allah sent down to you of provision, and yet you’ve made some of it lawful and some of it unlawful?” Ask, “Does Allah give you permission, or are you inventing lies about Allah?” (10:59) In the context of the revelation, the converts needed a clear guidance on the allowable and forbidden in food The Qur’an responds to this as follows to avoid any misplaced restriction on the lawful foods: • “They ask you (O Muhammad,) what is lawful for them (as food). Say: ‘Lawful for you are (all) good things. As for those hunting animals, which you have trained by teaching them something of what Allah has taught you - eat what they catch for you, and mention the name of Allah over it. Heed Allah, for Allah is swift in reckoning’” (5:4). • “All water-game and its (other) eatables (collected dead or alive) are lawful provisions for you as well as for the travelers, but land game is forbidden to you when you are in the state of pilgrimage. Heed Allah, to whom you shall be summoned” (5:96). Since the Qur’an was obviously aware of the spread of Islam across different geographical belts and cultures, it issued a broad guideline to enable new converts with divergent food habits to continue their dietary regimes except for the express prohibitions as reviewed below. 85. The Qur’an’s Express Dietary Restrictions • “He has forbidden you carrion, blood, and swine’s flesh, and that which has been consecrated to anyone other than Allah. But if anyone is compelled, without willful disobedience, or exceeding limits - (there is) no sin upon him. Indeed! Allah is Most Forgiving and Merciful” (2:173). The message is repeated in the verse 5:3, with slight addition (shown in underline) • “Forbidden to you (for food) are carrion, blood, swine’s flesh, and that which has been consecrated to anyone other than Allah, and that (which has been killed) by strangling, or by a violent blow, or by a headlong fall or by being gored to death; or that which has been (partly) eaten by a wild animal - unless you (are able to) slaughter it; and that which is slaughtered before an idol, or divided up by drawing lots. (All) that is immoral. …. But if anyone is compelled by hunger, without deliberately sinning, Allah is indeed Most Forgiving and Merciful” (5:3). As the underlined eating habit was specific to the context of the revelation and has long gone into antiquity, we are not taxing the readers with its further explanation. 86. Intoxicants and Gambling. "Intoxicants"(khamr) refer broadly to substances that impair judgment, while "gambling" (Mysar) encompasses games of chance. Both intoxicants and gambling have been deeply ingrained in human societies since ancient times. The Qur’an recognizes that ‘there is grave sin as well as some benefits for people in both of them; but adds that their sin is greater than their benefit;’ (2:219). Intoxicating liquors are obtained by fermenting fruit juices, while games of chance can be played in various ways, such as randomly picking a marked arrow, dice, or a numbered card. These activities often caused rifts and bitterness between people; the loser could harbour resentment, and disputes could turn violent, disrupting societal harmony. Additionally, gambling and drinking could lead to addiction, enabling producers and traders to exploit those dependent on these habits. Recognizing the deep social roots of these practices, the Qur’an adopts a phased approach to mitigate their harms through successive pronouncements • “You who believe, do not approach prayer while you are intoxicated* (Sukara) until you know what you say…” (4:43). • “wine (khamr) and gambling (Mysar), idols and raffles are defilements from the work of Satan, so abstain from them that you may succeed (5:90). Satan desires to create enmity and hatred among you with intoxicants (khamr) and gambling (Mysar), and keeps you from the remembrance of Allah, and from prayer. So, will you not abstain” (5:91)? Reverting to the verse 2:219, the Qur’an acknowledges that ‘there are some benefits for people in both of them (2:219 above). Thus, wines growing in the wild as creepers in many regions of the world are consumed as edible food. Even otherwise, since ancient times, wine has been used as a food recipe or supplement in most major civilizations of the world. Likewise, in today’s context ‘Gambling’ has taken many forms, including casino games, sports betting, raffle draws or lotteries for public work or entertainment with minimal or notional stakes. However, one must draw the ethical line between responsible fundraising and exploitative gambling and consider the grave risk of addiction that can lead to greater social harm. All said, while wine is enjoyed in moderation in various cultures worldwide, the Qur’an advises Muslims – albeit interrogatively to avoid it due to the risk of addiction and its impact on social harmony and personal judgment. 87. Good Deeds And Taqwa Are Of Supreme Significance Compared To Dietary Habits The verse 5:93 belonging to the last revealed Sura of the Qur'an especially emphasizes on good deeds and moral uprightness (Taqwa), by pronouncing each of these precepts thrice (underlined below): • “Those who believe and do good deeds shall not be blamed for what they may eat (or drink) (Fima Ta‘Imu,) so long as they observe Taqwa and believe, and do good deeds; so long as they observe Taqwa and believe; so long as they observe Taqwa and do good (Remember,) Allah loves the doers of good” (5:93). The phrase Fima Ta‘Imu (rendered in bold) carries a seeming liberty on what ‘one may eat and drink,’ or, literally what one ‘may have eaten and drank,’ so long as he does good deeds and practices Taqwa. This verse would appear to remind those believers who may be painstakingly complying with Qur’anic dietary precepts that they will be judged primarily on the basis of their deeds and moral uprightness (Taqwa), rather than by what they eat or drink. This interpretation aligns well with the broader message of the Qur'an, which consistently emphasizes the importance of Allah consciousness, moral character and righteous actions. It suggests that adherence to dietary tenets alone is not sufficient for righteousness or attaining taqwa; rather, one's deeds and moral conduct are the true measures of piety and devotion. 88. All Good Things Are Lawful If Obtained Lawfully And Consumed In Moderation. The Qur’an says: • “You who believe, do not forbid the good things (taiyibat) Allah has made lawful for you, but do not exceed limits. Indeed! Allah does not love those who exceed limits” (5:87). • “Avail (Kulu) of what Allah has provided for you, all that is lawful (halal) and good (Tayyiba) and heed Allah if you believe in Him” (5:88). • “Avail of what Allah has provided for you, all that is lawful (halal) and good (Tayyiba) and give thanks for His bounty, if it is indeed Him that you worship” (16:114). In sum, the Qur’anic passage 5:87-93 must be read as a whole in conjunction with the verses 2:219, 16:114 to elucidate its message concerning intoxicants and gambling. Reading its verses in isolation can block any fresh insight into the Qur’anic message and restrict the latter to its medieval/ traditional reading. It is notable that grapes also grow wild in nature They can be found in various regions, particularly in temperate and subtropical areas. They have been historically important in many cultures, both as a food source and for medicinal purposes. Can we declare the wild grapes ‘haram’ Is it not provided by Allah for the people who live in the regions where the grapes grow in nature. Can pooling fund by way of a lottery – with very limited financial risk be prohibited if it is sponsored by a government or social welfare organization to build a hospitable. We don’t want to give any speculative or generic answer except to warn people to draw a clear line between Qur’anic emphasis on taqwa (5:93) and man’s propensity to commit excesses. The clear line between permissible enjoyment and potential excesses remains central to the Qur’anic guidance. 89. Food Of The ‘People Of Scripture’ Is Allowable Towards the concluding phase of revelation, the Qur’an declares: • “This day (all) good things are made lawful for you. The food of those to whom Scripture was given is lawful for you, and your food is lawful for them; and so are chaste believing women (Mu’minat), and chaste women from among those (who have been) given the Scripture …” (5:5). The food of those who are given the Scripture obviously refer to those food items that involve slaughtering animals. Those that do not require any slaughtering like milk and produce of plant origin are the sacred produce of nature and consumed as found in nature. Conceivably the underlined explicit permission is to accommodate interfaith marriage as permitted by the Qur’an (5:5) that could entail sharing of dining space, utensils and even cooked food with the Christians and Jews. It is worth noting that the Biblical teaching also prohibits swine’s flesh, blood, and dead animal as food, and requires slaughtering of cattle invoking the name of Allah. Therefore, there is no anomaly or compromise in allowing the Muslims their food. 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 The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Six The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Seven ----- 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-eight/d/134561 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