Homoeroticism in Sufi Literature and Mysticism

By Sumit Paul, New Age Islam 28 Feb. 25 “However, the love expressed by some Sufis is more perplexing. Take, for instance, Amir Khusrau’s devotion to Hazrat Nizamuddin, where he casts himself as the yearning lover and Nizamuddin as the beloved. Such expressions blur the line between spiritual longing and personal attachment. A similar dynamic can be observed between Sri Ravi Shankar and his disciple Rishi Nityapragya—just listen to him singing Bollywood love songs for his Guruji. x1MdFmCwl-8 WnB3hdRHoac cxPCqQgoM0U Furthermore, some among them are known to have harboured forbidden desires for boys, raising serious questions about the nature of their so-called 'divine love.' This aspect of Sufism does not command my respect. Spirituality is absent where physicality obtrudes.” Your fragrant tresses are like a trap, o boy / Your face resembles the full moon, o boy! (Zolf-e moškinat čo dām ast ey pesar / ʿĀreżat māh-e tamām ast ey pesar; Divān, p. 233). (From Files) ... Though I often beg to differ with Mr Rasheed, I agree with him that the love expressed by some Sufis is a bit bizarre, if not wholly abnormal. I too have certain reservations about the 'bond' between Amir Khusro and his spiritual master Hazrat Nizamuddin. Mind you, I'm not at all against homosexuality and lesbianism as some individuals have different (sexual) orientations and inclinations. That's their lookout and one has no right to criticize or condemn that. But when homosexuality happens in the spiritual realm, some may justifiably frown upon it. I reiterate, neither Mr Rasheed nor should I cast aspersions on this facet of Iranian or Islamic mysticism. Yet, it's imperative to know the genesis of it from the perspective of Persian mysticism: That emotional ties should develop between Sufi mentors (pirs) and their young disciples in the Sufi hospices (Ḵānaqāhs) is only natural, given the widespread tendency toward homoeroticism and its social acceptance on the one hand, and the exclusion of women from Ḵānaqāhs, on the other. How far these ties went and whether they led to physical exploitation of the amatory feelings is a moot point. The Sufis explained such religiously suspect relationships by putting a Sufi interpretation on them. In Sufi Persian literature we find a good deal of discussion about both the approval and appreciation of the love of pretty faces and beautiful youths (Šāhed, lit. “Witness,” which developed a secondary meaning as a “beautiful youth” on the grounds that he was a “witness” to divine beauty), as well as admonitions and arguments against it (for a full discussion of Šāheds and God manifesting Himself in beautiful ones according to some Sufis, see Ritter pp. 484-517). With the spread of pantheistic philosophy in Iran, a great many Sufis adhered to the notion that human beauty was an instance or the manifestation of divine beauty, or rather explained their proclivity to contemplate and pay homage to earthly beauty as having recourse to the limited and ephemeral in order to reach the absolute and everlasting. They argued that appreciating earthly beauty paved the way to the contemplation of divine beauty and served as a bridge to the love of the divine. Among the leading Sufis who subscribed to this notion and defended it were Aḥmad Ḡazāli (d. ca. 1123, q.v., the author of Sawāneḥ, a major mystical work); ʿAin-Al-Qożāt, Attar, Awḥad-Al-Din Of Kermān (635/1237), Faḵr-Al-Din ʿErāqi (d. 1289, q.v.). For a discussion of their views and arguments see Foruzānfar, Šarḥ-E Maṯnawi, p. 1170; Šamisā, pp. 97-113. In mystical Ghazals such as those by ʿerāqi, Attar, Rumi (b. 1207), and Qāsem-Al-Anwār (d. 1433) or in Ghazals on which the mystically-minded readers place a Sufistic interpretation, the beauty of the Šāhed is taken to be an earthly representation of divine beauty. Such interpretations are generally derived from the Sufi philosophy of pantheism (waḥdat al-Wojud, “unity of being”), which, following the doctrine of ʿEbn Al-ʿArabi (q.v.), became very popular in Persia and in the countries influenced by Persian culture such as Turkey and India. The neglect of, or rather, the omission of and silence about, the subject has been apparently due to a number of causes, including general currents of homophobia in both the West and modern Persia, aggravated perhaps by the translation and discussion of accounts of earlier European travellers and writers on Persia and the Middle East, who had emphasized the strong element of homoeroticism in the East. The fact that in the Persian language grammatical gender is not distinguished and the 3rd person pronouns u and ān may refer to either male or female antecedents has helped to gloss over and obfuscate the true intent of Persian lyrics, even though the ḵaṭṭ and other indications of the maleness of the beloved discussed above are clear enough for everyone to see. Recently, however, the growing refusal of gays and lesbians to accept a clandestine existence and the resultant visibility of gay culture has led some writers in the West to pay attention also to the widespread currency of pederasty in the Middle East. Among these authors one may mention Minoo Southgate, pp. 413-52 and S. Murray, pp. 132-41). Homosexuality among the Sufis is an open secret; at least, researchers are in the know of it. But human spirit being the same, this tendency is prevalent in all religio-spiritual traditions and faiths. I shall discuss this proclivity among the spiritual seekers belonging to other faiths. Here, I agree with Dr Ghulam that the whole shebang of spirituality is a humbug. It's self-deception and delusional in nature. It is to be noted that the Arabic words used in Persian poetry for the beloved—Maʿšuq, Maḥbub, and Ḥabib—are all, not feminine, but masculine adjectives. Lastly, in Persian love lyrics, however, one can hardly find the kind of homosexual relationship that is understood in the modern West; love is a one-sided and asymmetrical affair. As a rule, it is between an adult male and a boy or youth. Therefore, it should be characterized more properly as paedophilia, and its physical aspect as pederasty, rather than described under the more nebulous concept of homosexual love. In a number of poems the beloved is actually called Kudak or Ṭefl, i.e., a child, a young lad, or a minor, e.g.: I love silver-bodied, ruby-lipped children. / Wherever you see one of them, call me there (Dust Dāram Kudak-E Simin-Bar-e Bijāda-Lab / Har Kojā Z’išān Yeki Bini Marā Ānjā Ṭalab;Farroḵi, Divān, p. 5). Discerning readers might be aware that the person for whom the great mystic Hafiz Shirazi was more than willing to give away cities like Samarkand and Bukhara was not a girl, but a young and coy 16-yr-old Beresh (without a moustache/beard) boy: If that Turk of Shiraz should gain my heart / I bestow upon him Samarkand and Bukhara for his black beauty spot (Agar Ān Tork-E Širāzi Be Dast Ārad Del-E Mā Rā / Be Ḵāl-E Henduyaš Baḵšam Samarqand O Boḵārā Rā; Divān, No. 3; See Browne, Lit. Hist. Persia III, P. 304). URL: https://www.newageislam.com/spiritual-meditations/homoeroticism-in-sufi-literature-mysticism/d/134746 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

Hindu Deities Applauded by Muslim Scholars

By Dr. Zafar Darik Qasmi, New Age Islam 28 Feb. 25 It should be Indian people's joint effort to strive for the development and prosperity of our country. Our society has lately been crippled both in religious and secular field. Hatred and enmity are prevalent everywhere. Human virtues like brotherhood, equality, solidarity and fraternity have almost vanished in recent years. India has a history of unity in diversity. There have been many poets, writers who have sung praises for the country’s Ganga-Jamuni civilisation in which both Hindus and Muslims have participated. Among those who wrote on the subject was Amir Khusro. With his poetry, he instilled the glory of India and its love within the hearts of innumerable people. The central them of Hazrat Amir Khusro's poetry is Indian culture and tradition. He praises the unity in the social diversity. He told us that India can be made strong and powerful only when we fully understand its social system. Amir Khusrau was an Indo-Persian Sufi singer, poet and scholar | Photo Credit: Special Arrangement … Another such personality was Mughal Prince Dara Shikoh. He repeatedly emphasised in his writings that there should be no prejudice against religions and sects in India. Rather we should understand each other's religion. It is not appropriate to make any comment without understanding someone's civilization, system, ideology and dharma. Prince Dara Shikoh's writings also give the message that when we read things that are contrary to our ideas, thoughts and beliefs, we should read them without the lens of prejudice and narrow-mindedness. The reason why there is a lack of unity and scarcity of moral values ​​among the followers of religions today is that we form an opinion against any other ideology before studying it. This is why we are unable to give any positive message about it. (From Files_Prince Dara Shikoh) ... Prince Dara Shikoh had studied Hinduism with great diligence and rising above prejudice and traditional thought. This is why a clear concept of balance, moderation, equality and tolerance is found in it. His contribution to interfaith dialogue and understanding is without parallel. Khawaja Hassan Nizami, by writing his book "Krishna Jeevan", not only enriched India socially but he also embellished the life of Sri Krishna for the first time in Urdu. He gave the message that Muslims do not nurse any prejudice against respected and great personalities of other religions. (Krishna Jeevan, a book authored by Khwaja Hassan Nizami) ... The truth is that Khawaja Sahib was a Muslim. Despite being a Muslim, the respect with which he has shown his impartiality by considering the greatness of a leader of Hindu religion is extraordinarily amazing. This book is written for Muslims. But a person of any religion and belief can benefit from it. It seems appropriate to state here that there is no other book in Urdu of this style and glory on the life of Sri Krishna. From Files_Khawaja Hassan Nizami … These are some manifestations of the thinking and impartiality of our elders which are flickering on the horizon of Indian society. These social traces and impressions, traditions and values ​​are a lesson for those people who market hatred and enmity in the name of religion and dharma. They make people fight in the name of Hindus and Muslims. They consider that playing the dirty game of politics in the name of religion is their key success. Therefore, India will be strong and stable materially and economically only when the people living in Indian society have stability in their thinking, expand their thoughts. An environment of tolerance and endorsement is established. From the above facts and evidence, it can be concluded that Khawaja Hassan Nizami's book on Shri Krishna’s life is important in many respects. One is that he has critiqued the respected personalities of other religions with utmost tolerance and justice in their works. Khawaja Hassan Nizami compiled and codified the circumstances of Lord Sri Krishna over a long period of about twenty years. Secondly, the thoughts and ideas of the above-mentioned individuals will put a stop to the baseless rumours that were spreading among the public and private sectors about the sacred personalities of Hinduism. Finally, such efforts will restore the democratic and constitutional values ​​of India, and will pave the way for mutual trust, communication, and tolerance between the two nations, Hindus and Muslims, which will certainly save our generations from the end of religious hatred. The identity of a pluralistic society is that each religion should be studied, their merits and demerits should be kept in mind, and the lesson of sanctity and respect for religions should be spread so that an atmosphere of peace and harmony can be established on the face of the earth. ---- Dr. Zafar Darik Qasmi is an Author and columnist URL: https://www.newageislam.com/interfaith-dialogue/hindu-deities-applauded-by-muslim-scholars/d/134745 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

New Political Party Coming Up In Bangladesh

By Nava Thakuria, New Age Islam 28 Feb. 25 As presumed by many observers, a new political party is emerging in the trouble-torn Bangladesh under the leadership of agitating students and young people, who compelled the sitting Prime Minister Sheikh Hasina to resign and flee to India on 5 August 2024. The new political entity, to be named Jatiya Nagorik Party (National Citizens’ Party), will be launched this afternoon (28 February 2025) in Dhaka. Nahid Islam, who had recently resigned as a member of the interim government led by Nobel laureate Professor Muhammad Yunus, is expected to take responsibility as the convener of JNP/NCP with an aim to ‘work for fulfilling the aspiration of a new Bangladesh’. Prof Yunus, who has been serving the caretaker government as its chief adviser, was invited to the inaugural program by a group of student leaders, who met him last evening to seek blessings for the new venture. The octogenarian banker turned social business preacher turned interim government chief assured the young leaders of a favourable environment for all political parties to participate in the national elections and finally contribute in creating a peaceful and progressive nation. Other interim government advisers, officers, diplomats, professionals, civil society representatives, political party leaders, common people (who were involved in the Monsoon Uprising) were also invited for the program. The recent outburst of Bangladesh's military chief Waker-Uz-Zaman, where he criticized various stakeholders for their infightings, received a huge international media attention. Some political analysts even termed Waker’s statement as a threatening call to the interim government, even though he publicly said that Prof Yunus was doing the best to keep everyone united. The army chief insisted on conducting a free, fair & comprehensive election by this year after necessary administrative & democratic reforms in Bangladesh. He expressed worries for deteriorating law & order situations in the country, where the criminals were enjoying impunity from the concerned government agencies. Currently, Bangladesh has been experiencing socio-political turmoil as the Yunus-led administration is bent upon taking legal actions against the ousted PM. A recent UN report describing the horrific picture of atrocities on agitating students and common Bangladeshi nationals by the then Hasina-led authorities simply empowered the government to raise voices for her repatriation. Lately, Prof Yunus visited some secret prisons in Dhaka, which were used by Hasina to terrorize the opponents during her consecutive 15 years long tenure, to get more arguments for pursuing punishment to the ousted lady premier and many of her associates. Hasina today faces hundreds of criminal cases in her home country and Dhaka has already urged New Delhi to hand over the lady so that she can be tried under the laws. As New Delhi is yet to entertain the request, the Yunus regime thinks of seeking an international intervention. Days back, the country's International Crimes Tribunal (ICT) issued arrest warrants for Hasina and several others accusing crimes against humanity and genocide under their direct influences. Originally formed by Hasina to try the pro-Pakistani elements against the 1971 Liberation War, the ICT has now been used against the daughter of Bangabandhu Sheikh Mujibur Rahman by the Yunus-administration. Lately, some Indian citizens also voiced to send Hasina back following the extradition treaty signed in 2013 and amended in 2016 between India and Bangladesh. They also raise demands to deport millions of illegal Bangladeshis and Rohingya immigrants who are taking shelter in India, imitating the example of the US government in Washington DC. They pointed out that Hasina should not be entertained with a permanent asylum as her presence will only deteriorate the Indo-Bangla relations. Amid all political developments, the United Nations secretary-general Antonio Guterres is visiting Bangladesh on 13-16 March following the invitation from Prof Yunus. The UN chief had already committed to garner support for the Rohingya people, who are taking shelter primarily in Cox's Bazar of south Bangladesh after forcefully displaced from Arakan (Rakhine) State of Myanmar. Guterres, who is coming to Bangladesh for the second time (first in 2018 soon after taking the UN responsibility), earlier stated that he shared Prof Yunus's concern over the impact of the Rohingya crisis on Bangladesh and the entire region. Meanwhile, the primary opposition Bangladesh Nationalist Party (BNP) started preparing for the 13th Parliamentary elections, scheduled for the end of 2025 or early next year. Addressing a BNP gathering in Dhaka recently, the party’s acting chairman Tarique Rahman asked the workers to get ready for the polls. Calling the BNP leaders, virtually from London, Rahman emphasized on strengthening the party as a democratic environment has returned to Bangladesh following the escape of Hasina. The party chairperson Khaleda Zia also addressed the gathering virtually as she remains with her son for advanced medical treatments in London. The Zia-led party has been out of power since 2009 as the Awami League government continued to rule the Muslim majority nation of over 170 million people till last August. ------------ Nava Thakuria is an official representative of PEC in South & Southeast Asia URL: https://www.newageislam.com/islam-politics/new-political-party-in-bangladesh/d/134744 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

Understanding the Psychological Factors of Terrorism: An In-Depth Analysis of Dr. Randy Borum’s Ideas

By Ghulam Ghaus Siddiqi, New Age Islam 27 February 2025 Terrorism is a complex and multifaceted issue, which is not only linked to political and economic problems but also has psychological factors playing a significant role behind the scenes. Dr. Randy Borum, an expert in this field, highlighted in his book Psychology of Terrorism that individuals become part of terrorist organizations due to personal struggles, oppression and injustice, sympathetic ties to a group, or feelings of insecurity. His research has made it clear that terrorism is not limited to just political or economic issues; it is also a psychological problem. Psychological vulnerabilities such as feelings of loneliness, anger, and lack of social justice drive individuals toward extremism, while the sense of support and connection provided by terrorist organizations further involves these individuals. Dr. Borum's perspective teaches us that to reduce the trends of terrorism, it is essential to understand these psychological factors in depth so that we can analyze them and successfully adopt effective strategies for preventing terrorism. ۔۔۔۔۔۔۔۔۔۔ Terrorism is a complex and multifaceted issue that has been the focus of attention for experts, policymakers, security authorities, and ordinary citizens worldwide for several decades. Understanding this issue has become a challenge because its underlying factors are very intricate, with psychological factors playing a significant role. These factors help explain why individuals join terrorist organizations, why they adopt extremist ideologies, and why they stay in or leave these groups. Some people, when using terms like "terrorist," "terrorism," or "extremism," often point to Islam or Muslims, even though historical records and current situations show that terrorism, extremism, and violence are not confined to the followers of any specific religion. In fact, criminals who have used religion to promote terrorism and extremism can be found in the adherents of every religion, as well as among non-religious people. It is clear that no religion advocates terrorism, oppression, injustice, or unfair discrimination, but it is people's psychological issues that drive them down the path of extremism. To prevent terrorism, we need to fully understand the psychological factors that lead individuals to become terrorists. In this regard, Dr. Randy Borum, an expert in this field, has provided valuable insights through his work on this subject. Dr. Borum is an Associate Professor in the Department of "Mental Health, Law, and Policy" at the University of South Florida, and in his book Psychology of Terrorism, he provides a detailed analysis of the psychological aspects of terrorism. In his research, he incorporates the ideas of renowned scholars like Martha Crenshaw and Jerrold Post to better understand how an individual's emotional, mental, and social state influences their decisions. Dr. Borum's research has clarified that individuals may join terrorist organizations due to personal struggles, feelings of insecurity, or the desire for group affiliation. The research also shows that some individuals disengage from these organizations due to various psychological pressures, circumstances, and experiences. This proves that terrorism is not merely a political or economic issue, but also a psychological one, which, when understood, can help us find ways to address it. Dr. Borum's research adopts a critical perspective, linking the motivations behind involvement in terrorism not only to ideological factors but also to an individual's psychological weaknesses and personal experiences. He believes that psychological vulnerabilities, such as feelings of loneliness, anger, or lack of social justice, play a significant role in pushing individuals towards extremism. Additionally, the support and sense of belonging offered by terrorist organizations further entangle these individuals. Dr. Borum's research helps us understand that by better comprehending these psychological aspects, we can adopt effective measures to reduce tendencies toward terrorism. The Evolution of Attention in the Study and Research of Terrorism Early research on terrorism primarily focused on answering the question, "Why do people become terrorists?" Under this approach, it was assumed that individuals make a conscious and one-time decision to become terrorists. However, this simplistic view failed to grasp the complexity of the social and psychological processes involved in extremism. In recent years, experts like John Horgan and Max Taylor have shifted this perspective, viewing terrorism as a process that unfolds over time and involves various stages, rather than just a singular decision to join a terrorist organization. Horgan and Taylor's model suggests that the process of involvement in terrorism can be divided into three distinct stages: becoming a terrorist, being a terrorist, and disengaging from terrorism. This distinction allows for a better understanding of the psychological factors at each stage. For example, during the "becoming a terrorist" stage, an individual may be influenced by external factors like group psychology or personal grievances, which gradually lead them toward extremism. In contrast, during the "being a terrorist" phase, individuals may become involved in terrorist activities to prove their ideological commitment or to be part of a group. Ultimately, the "disengagement from terrorism" stage is a complex process, involving a break from the terrorist group, which could be driven by changes in personal motivations, a lack of harmony within the group, or a realization of the negative consequences of terrorism. This shift in understanding is significant because it allows researchers and policymakers to ask more specific questions about the psychological aspects of terrorism, such as: What emotional and mental factors make individuals more susceptible to extremism? How do social and psychological vulnerabilities influence an individual's decision to join, stay in, or leave a terrorist group? Dr. Borum’s work is based on this deeper understanding, highlighting the importance of both motives and vulnerabilities in the psychological process of extremism. To understand Dr. Borum’s points on “motives and vulnerabilities”, it is crucial to clearly define both terms, as these psychological factors play an important role in the process of radicalization. Motives: Motives refer to the reasons or factors that drive an individual toward terrorism or extremism. These motivations can be of various types, such as personal support for political or social ideologies, a sense of belonging to a group, or a desire for personal revenge. When an individual feels that they are fighting for a specific cause or supporting an ideology, this feeling can attract them toward terrorist or extremist actions. For instance, a person may become involved in terrorist activities to strengthen their beliefs or to feel a sense of connection to a particular group. Vulnerability: Vulnerability refers to the social or psychological weaknesses that make an individual more susceptible to the effects of extremism. These vulnerabilities stem from a person's mental, emotional, or social conditions, such as emotional isolation, frustration, or personal struggles. If an individual feels isolated from their social circle or is upset by a particular issue, they may join an extremist group where they feel valued and consoled. Terrorist organizations exploit these weaknesses to recruit individuals and push them toward radicalization. Overall Impact of Motives and Vulnerabilities on Radicalization: Both motives and vulnerabilities play crucial roles in the psychological process of radicalization. While motives draw individuals toward terrorism, vulnerabilities allow them to become more susceptible to these influences. Examples in the Context of Our Country: Let’s consider individuals who claim to follow Islam and carry out violent acts in the name of Islam and jihad. Their objective might be to instill hatred toward India among Muslims and convince them that they are being oppressed, which justifies rebellion and violence. These terrorist groups try to spread this propaganda from abroad, claiming that Muslims must take up arms and resort to violence to achieve their goals. A notable example is ISIS, which uses platforms like the "Voice of Hind" magazine to incite Indian Muslims. These organizations consistently try to create dissatisfaction and unrest among Muslims in India through their propaganda, attempting to stir up hatred and use these emotions for their own ends. However, it is essential to understand that Islam does not support any state based on oppression, injustice, or violence. The goal of Islam is always the establishment of justice, the protection of human rights, and the promotion of peace. These terrorist groups not only distort Islamic teachings but also exploit the local situation to provoke Muslims into action. Islam's approach to any social or political system is always based on peace, justice, and the rule of law, with no room for coercion, oppression, or violence. It is crucial to emphasize that Indian Muslims have a deep love for their homeland and can never be part of the propaganda of such terrorist groups. India is a country where Muslims have full rights to live according to their religion, culture, and values, and the Constitution and laws ensure their protection. Muslims have always contributed to the development of their country, and their hearts are filled with love and loyalty for the nation. Moreover, we must bear in mind that the goal of these terrorist groups' propaganda is only to mislead and confuse Muslims. To counter this, it is essential to present the true interpretation of our religion, showing that Islam promotes peace, love, and humanity, not violence and rebellion. Maintaining brotherhood in India and promoting harmony among different communities is our collective responsibility. We must thwart the plans of extremist groups while ensuring the protection of our nation and ensuring that every citizen in India enjoys the right to freedom, justice, and equality, without falling prey to religious conflicts. Unfortunately, those who commit violence in the name of Islam justify their actions by calling the victims "human casualties." Similarly, Israel’s bombing of Palestinian civilians and calling them "human casualties" is a misleading and malicious claim, entirely divorced from the truth. Such propaganda is only an attempt to legitimize injustice and neglect the fundamental principles of humanity. If it is claimed that some people in India, adopting Hindutva ideology, aim to strip Muslims of all their religious, personal, national, and territorial rights and then incite the Hindu public against Muslims through false propaganda, this is a clear and dangerous motive that plays a significant role in promoting extremism. The goal is to incite hatred by distorting the history and culture of Muslims and manipulating their identity. When the Muslim minority protests as a response, efforts to suppress their voices by filling prisons, stripping their rights, or attacking their mosques are the result of increasing extremism and unrest. These efforts aim to disturb the peace of the country and create communal tensions to impose a particular ideology or agenda. These events and behaviours highlight that extremism in any state or society is not limited to one group or community but is a result of various social, political, and religious groups trying to achieve their objectives through extremist ideologies and violence. This motive plays a crucial role in fostering extremism and exacerbates injustice, hatred, and division within society. Let's now delve into Dr. Borum's theory in detail, focusing on the concepts of Motive and Vulnerability, which he describes as significant psychological factors influencing involvement in terrorism: According to his theory, Motive refers to the emotions, desires, or needs that drive an individual to engage in a particular action. In the context of terrorism, a Motive may arise from various reasons, such as ideological beliefs, personal grievances, a desire for social status, or a wish to avenge real or perceived injustices. However, according to Dr. Borum, the Motive behind terrorism is not simply linked to a singular ideology; rather, it is often complex, deep, and multifaceted, tied to an individual's inner world and varied experiences. Earlier research often linked terrorism to ideology, meaning it was assumed that terrorism was solely driven by political or religious beliefs. However, Dr. Borum argues that it is now understood that individuals may be drawn to terrorism due to a combination of emotional and psychological factors. Motive does not arise purely from political or religious beliefs but is often based on deeper personal and emotional reasons, such as suffering, injustice, or issues related to one's sense of identity. Martha Crenshaw (1985) categorized the Motive behind terrorism into various types, such as the opportunity to act, a sense of belonging to a specific group, the desire for social status, and the pursuit of material rewards. For example, some individuals may be drawn to terrorism because it provides them with the opportunity to achieve a particular goal or perform an action, or they may feel a sense of purpose, or they may wish to challenge existing conditions. Additionally, some individuals may be attracted to terrorism due to personal recognition or financial incentives. Jerrold Post (1990) further suggested that for some individuals, terrorism is not just an attempt to achieve a particular objective, but rather an act driven by an internal need to commit violence. According to Post, individuals may join terrorist groups because they feel an internal desire to engage in violence, and the group's ideology provides a justification for their actions. This reveals that terrorism is not always a response to political or religious objectives; psychological factors also play a significant role. According to this theory, the reasons for joining terrorist groups may be more personal, related to an individual's inner turmoil or psychological issues. (Vulnerability): Sensitivity to the Effects of Influence While Motive drives an individual toward involvement in terrorism, Vulnerability refers to the factors that make an individual more susceptible to the influence of extremist ideologies or terrorist organizations. The term Vulnerability literally means weakness, but this literal meaning is insufficient in this context. Therefore, we interpret it as the sensitivity to being affected by external influences. This idea does not suggest that an individual has a specific "terrorist personality," but rather points to the psychological, social, and environmental factors that prompt certain individuals to join extremist groups. As Horgan (2003) pointed out, Vulnerability refers to the factors that explain why some individuals may be more influenced by extremist ideologies. These factors may include personal crises, social isolation, dissatisfaction with the current social system, or experiencing injustice. Individuals who feel weak, powerless, or socially isolated are generally more sensitive to ideologies that offer them a sense of power, community, and purpose. This theory does not mean that every individual will become involved in terrorism, but it suggests that such individuals may be drawn to extremist ideologies if they are exposed to them. Therefore, understanding Vulnerability is crucial in identifying those who may be susceptible to radicalization and developing appropriate measures to engage with them. Vulnerability also means that we need to better understand the conditions and factors that can lead individuals toward extremist groups and adopt strategies to offer support to keep them away from such activities. For this, it is also essential that every individual in the country, whether Muslim, Hindu or from any other religious background, be treated with justice and have their rights protected. No one should be allowed to target any minority group with hate speech in the name of religion or belief and destabilize the social fabric of the country. Promoting harmony, brotherhood, and social cohesion is crucial to ensure that every citizen feels a sense of protection and respect. This requires collaboration among the government, institutions, and social organizations to not only prevent individuals from joining extremist groups but also to foster mutual respect and tolerance among us all. Additionally, it is vital to run educational programs, media campaigns, and public initiatives that aim to reduce hatred and division while promoting love, compromise, and understanding. On an individual level, each person must be willing to understand the pain and beliefs of others to build better relationships and maintain social balance. The relationship between Motive and Vulnerability is deeply interconnected. If an individual has a Motive—such as a desire for revenge or political or religious beliefs—and also suffers from Vulnerability, meaning they are going through a personal crisis, feel isolated, or experience a sense of injustice, such individuals are more likely to be drawn to extremist groups. Therefore, it is crucial to examine and understand both factors together so that we can address the issue of terrorism more effectively and take appropriate actions to help those involved. Three Key Factors of Motive: Injustice, Identity, and Belonging Dr. Borum identifies three key themes of Motive that are consistently present in individuals involved in terrorism: injustice, identity, and belonging. These themes help us understand why individuals are attracted to terrorist groups and why they remain involved in extremist activities. Injustice: The Desire for Reformation and Revenge The theme of injustice is a powerful psychological motivator that drives individuals toward terrorism. According to Dr. Borum, the feeling of injustice—whether real or perceived—gives rise to a desire for revenge. Under this feeling, individuals take extreme actions to address their grievances, especially when they perceive that they are being oppressed by larger social or political systems or that their religious rights are being violated. Identity: The Search for Self and Meaning The theme of identity becomes significant when individuals lack a clear and stable sense of self. According to Dr. Borum, the formation of identity occurs during adolescence, and when individuals fail to define themselves during this phase, they seek refuge in extremist ideologies that provide them with a clear identity and a sense of purpose. Belonging: The Need for Community and Solidarity The theme of belonging is also a significant motivator for joining terrorist groups. Many individuals who experience social isolation and alienation feel that by joining terrorist groups, they can find a sense of community, solidarity, and connection that they lack in their personal lives. The Interacting Effects of Injustice, Identity, and Belonging These three themes of Motive are interconnected and amplify each other. For instance, according to Dr. Borum, individuals who feel oppressed and isolated from their society may be more inclined to seek out extremist ideologies in their quest for identity and belonging. Conclusion: Towards a Comprehensive Understanding of Terrorism Dr. Borum’s psychological framework helps us understand the emotional and mental factors underlying terrorism. He argues that injustice, identity, and belonging play key roles in fueling terrorism. Incorporating these psychological aspects into counterterrorism efforts is essential for developing comprehensive and effective strategies to prevent extremism, thwart terrorist recruitment, and support individuals disengaging from terrorism. Ultimately, by understanding the psychological dynamics of terrorism, researchers, policymakers, and security experts can better address the root causes of violence and move toward creating a safer and more peaceful world. URL for Urdu Article: https://www.newageislam.com/urdu-section/psychological-terrorism-randy-borum/d/134228 … A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. Throughout his career, he has emerged as a prominent figure in the realm of Islamic scholarship, consistently contributing valuable insights and analysis on a wide range of crucial topics. Through his regular writings, he has delved into multifaceted subjects, including but not limited to de-radicalisation strategies, the promotion of moderation within Islamic teachings, counter-terrorism efforts, and the vital mission of combating Islamophobia. Moreover, he extensively addresses the urgent need to challenge radical ideologies through well-reasoned arguments and scholarly discourse. Beyond these critical issues, his work also encompasses in-depth discussions on human rights principles, the significance of safeguarding religious rights, and the profound exploration of Islamic mysticism. ---- URL: https://www.newageislam.com/war-terror/psychological-factors-terrorism-randy-borum-ideas/d/134736 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

Economic Condition of Religious Minorities: Quota or Affirmative Action

By Ram Puniyani for New Age Islam 27 February 2025 The economic plight of minorities, particularly Muslims has been a very disturbing factor for all those who would like the society to strive for equality and justice. If we see the origin of Muslim community in India apart from the spread of Islam through Arab traders from 7th Century AD in Malabar Coast, the majority conversions have been mainly from the victims of caste oppression who were also economically deprived sections of society. During what is called the Mughal period, the Muslim King ruled from Delhi-Agra. During this the structure of society where landlords were Hindus in great numbers the economic plight of large sections of Muslims remained similar to poor Hindus. After the 1857 uprising the backlash from the British was directed more against Muslims as Bahadur Shah Zafar was the one who was leader of this rebellion. The Muslim community had to face the bigger brunt of the British wrath. Post Independence the biases and myths against Muslims were highlighted and gradually they became major targets of the communal forces. As other communities were coming forward and lifting themselves through education and jobs, Muslims lagged behind due to multiple reasons, including the prevalent propaganda against them and the inheritance of their economic backwardness. Our Constitution recognized the social and economic backwardness of Dalits and Adivasis giving them the reservation which held the communities in some way. While at National level of OBC’s got 27% reservations in 1990, some states on their own had brought this earlier also. By and large these OBC reservations were strongly opposed by Organizations like “Youth for Equality”. Even the reservations for Dalits other sections started getting opposed at large level like the anti-Dalit and anti-caste violence of 1980s and then in mid-1985 in Gujarat. Meanwhile as the Constitution did not recognize the reservations on the basis of religion, the minorities kept languishing in economic backwardness. Some states did try to incorporate Muslims in OBC quota but any move to uplift this community through quotas was strictly opposed by the Hindu Nationalist forces. The economic status for this community was a terrible mix of insecurity due to violence and economic deprivations due to lack of jobs and ghettoization, which was the direct outcome of violence. Every time some talk of reservation for Muslims came up it was strongly countered by the Hindutva politics and they cried hoarse about ‘appeasement of Muslims’. This also put some brakes on the intentions of the state to undertake the implementation of recommendations of the committees. One recalls that after the Sachar Committee came out with the report in 2006, Dr. Manmohan Singh, the then Prime Minister of the country, stated its intention to undertake the reforms to improve the lot of this hapless community. “The component plans for Scheduled Castes and Scheduled Tribes will need to be revitalized. We will have to devise innovative plans to ensure that minorities, particularly the Muslim minority, are empowered to share equitably in the fruits of development. They must have the first claim on resources. The Centre has a myriad other responsibilities whose demands will have to be fitted within the over-all resource availability." State did try to understand the economic plight of Muslims through the Gopal Singh Committee, Ranganath Mishra Commission and finally through Sachar Committee. Most of these reports pointed out that the economic condition of Muslims is pathetic and has worsened over a period of last many decades. This was propagated by BJP company as "This is what the Congress manifesto says," he (Narendra Modi) claimed, "They will take stock of the gold that (our) mothers and sisters have, they will count and assess it, and then they will distribute that wealth, and they will give it to those people that Dr Manmohan Singh's government had said – that Muslims have the first right to the nation's wealth." It is in this light that one welcomes a new report from US-India Policy Institute and Centre for Development Policy and Practice, ‘Rethinking Affirmative Action for Muslims in Contemporary India’. The report has been prepared by Hilal Ahmad, Mohammad Sanjeer Alam and Nazeema Parveen. This report takes an approach away from the quota for Muslims. They recognize that Muslim community has different economic layers. While few of them are prosperous who don’t have to be considered for reservations. For the majority of sections of Muslims they suggest a religion neutral approach, focusing more on caste. Here caste-occupation is what should be looked at. Already an increase in the ceiling is being campaigned by many to increase. With that apart from other things more Muslims categories can also be accommodated in OBC and Dalit quotas. The report uses CSDS-Lokniti data. The authors of the report also consider the perceptions of Muslim communities. As reservations for Muslim is like a ‘red rag to the bull’ for the BJP and its ilk, the report talks more of accommodating these sections related to occupation based OBC. The Pasmanda Muslims, (Low caste ones’) the most deprived among Muslims, do fall in the category of Dalits. Many Christian communities also fall in this category, which also need state support for a decent livelihood. The report also considers the changing nature of the state and calls it ‘Charitable state’ which uses the word Labharthi for those who benefit from the state schemes. As per Hilal Ahmad, one of the authors of the report as far as state is concerned there is a shift from “…’group centric approach’ to ‘space centric’ welfarism. They recommend a rational, secular sub categorisation of OBCs. Existing schemes and programs need to be jacked up. Affirmative action is the need of the hour. Here given all other qualifications-experience being equal; preference is given to the marginalized (Caste, Gender) for the selection for a job. There are many artisans in these communities; up-scaling their technology should help them. The report is comprehensive and keeps the limitations of the present situation where the ruling politics treats minorities close to second class citizens. The million-rupee question is, will the current dispensation following sectarian nationalism implement such a report with sincerity, overcoming their political biases’? ----------- URL: https://www.newageislam.com/current-affairs/economic-condition-religious-minorities-quota-/d/134735 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

Fracas over a veil

By Sumit Paul, New Age Islam 27 February 2025 Four young girls in Jaunpur, UP, returned home in a huff without taking the exam when they were asked to remove their burqa. This has again catapulted the practice of wearing burqa and its significance in modern Islam and the perceived advanced society of ours. Well, nowhere does the Qur'an specify that women are to wear veils. It merely stipulates that women should dress modestly at all times. However, in some societies, female modesty has been judged to include covering the face to varying degrees, even so far as to using a semi-see-through veil that doesn't even have openings for the eyes. In very traditional areas all over the Middle East and North Africa, for example, one is still likely to see veiled women. But, in places like Indonesia or Malaysia, and the US, some Muslim women wear full-length robes and head scarves when they're in public or when any but women friends or their closest male relatives visit them in their homes. Many non-Muslims look disapprovingly on Muslim women, who choose to "cover" themselves, regarding them as reactionary or hyper-conservative. Like the rest of us, most Muslims would rather be judged by their character than by external appearances. It's important to appreciate how Muslims understand the primary intent of traditional teaching about such things as modest clothing, for both men and women: respect for the human dignity of each person. Many Muslims think some contemporary societies, including our own, show little respect for women. So much advertising makes it clear that women's bodies are either the commodity for sale or the chief enticement in marketing another product. It's hardly surprising that some Muslims seek support in their religious tradition for a more 'humane' and 'dignified' treatment of women. That said, a burqa or hijab is a mere piece of cloth. It's a religious totem and a flawed symbol of feminine modesty. This scriptural interpolation must be done away with and for that, Muslim women's active participation is a sine qua non. But ironically, women themselves want this desert practice to perpetuate till the Day of Judgement. When youngsters, esp. girls, assert themselves by flaunting their faith in such an adamant manner, it seems that education has failed to remove religious obscurantism. What must be flouted is being flaunted. Education has consolidated our obscure beliefs and practices in the new millennium. This applies to all; not just to Muslims. ----------- 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/burqa-hijab-fracas-veil/d/134734 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 School of Love: Ibn ʿAṭṭār's Transgressive Path to the Divine

By Adis Duderija, New Age Islam 26 February 2025 In the rich heritage of Sufi literature, few figures stand as prominently as the Persian poet and mystic, Farid al-Din ʿAṭṭār. His conceptualization of the “School of Love” (madhhab-i-ʿishq) offers a profound exploration of love as a transformative force, transcending conventional boundaries and societal norms. In this essay, through a selection of evocative quotes harnessed from the excellent book of Cyrus Ali Zargar's Religion of Love, I want to present ʿAṭṭār articulates a vision of love that defies the constraints of piety and embraces the ecstatic, often unruly nature of human desire. Central to ʿAṭṭār's philosophy is the assertion that “Anyone whose foot becomes firm on the way of Love will leave behind both infidelity and Islam.” This statement encapsulates a radical departure from traditional religious frameworks, suggesting that true devotion to love surpasses the confines of organized faith. At the heart of ʿAṭṭār's philosophy is the notion that love is an all-consuming force. He asserts, “We, the School of Love, have the face of that full moon before us—we come up short for anything other than that beloved.” This metaphor illustrates the singular focus of the lover, suggesting that true love eclipses all else, rendering the mundane irrelevant. The pursuit of love becomes not merely a personal journey but a universal quest for the divine, with the beloved serving as a mirror for the soul's deepest longings. Yet, the journey toward this idealized love is fraught with obstacles. ʿAṭṭār acknowledges this struggle, stating, “If our door is closed on this journey to love, for every step, we have a thousand other doors.” Here, he emphasizes resilience and adaptability, suggesting that love’s path is not linear but filled with myriad possibilities. The lover must remain undeterred by setbacks, constantly seeking new avenues to fulfill their yearning. This relentless pursuit of love often leads ʿAṭṭār to advocate for what some might deem unconventional approaches. He provocatively invites us to “Adopt the School of the Scoundrels of the Ruins! Get up and cast that prayer rug off your shoulder!” This call to abandon traditional piety in favour of a more liberated expression of love challenges the very foundations of religious observance. In this context, the tavern becomes a sacred space, a gathering place for “His scorned lovers,” where societal norms dissolve in the intoxication of love. For ʿAṭṭār, love is not just a personal affair but a transformative experience that reshapes one’s identity and belief systems. His assertion that “Anyone whose foot becomes firm on the way of Love will leave behind both infidelity and Islam” suggests that genuine love transcends conventional categories of faith and disbelief. This radical notion invites seekers to embrace love as a higher calling, one that defies the limits of established religious practice. The poet does not shy away from the provocative implications of love's transgressive nature. In his words, “Since I’ve taken the tavern as my qibla-prayer-direction, how can I practice pious self-restraint?” This rhetorical question highlights the paradox of a love that defies boundaries and norms. To fully embrace love is to embrace the self's raw, unfiltered essence, shedding the constraints of societal expectations. In ʿAṭṭār’s vision, love is not merely a personal affair but a communal experience that disregards societal judgment. “They do not fear the blame of any blamer,” he writes, underscoring the courage of true lovers who pursue their passion without concern for external validation. This fearless pursuit echoes the transformative potential of love, which can redefine one's identity and purpose. Moreover, ʿAṭṭār posits that love is inherently transgressive, serving as a catalyst for self-discovery: “Love itself is transgressive and transformative; it is ‘a process of becoming oneself.’” This perspective invites us to reconsider the boundaries of selfhood, suggesting that through love—especially in its more daring expressions—individuals can uncover deeper truths about their own existence. Ibn ʿAṭṭār's School of Love challenges us to embrace the transformative power of love, urging us to transcend conventional boundaries and societal expectations. His assertion that “Anyone whose foot becomes firm on the way of Love will leave behind both infidelity and Islam” serves as a profound reminder that love can lead us beyond the confines of organized faith into a more authentic spiritual existence. As we navigate our own paths of love, let us heed ʿAṭṭār’s call to open ourselves to the divine, even if it means stepping into the taverns of transgression. In doing so, we might just find the sacred waiting for us in the ruins of our hearts. ---------- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/islamic-personalities/ibn-attar-transgressive-path-to-divine/d/134728 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

Ideas Wreak Havoc

By Sumit Paul, New Age Islam 26 February 2025 "Most of the ideas are just to be appreciated but not to be assimilated." Here's a newspaper (Le Monde) account of torture practised in modern concentration camps: The victim is bound to a metal chair, then electric shocks are administered to him in increasing intensity till he confesses. The torturer cups his hands and slaps the victim on the ear repeatedly till the eardrum breaks. A dentist straps the prisoner to a chair and drills till he strikes a nerve. The drilling goes on till the victim agrees to cooperate. Human beings aren't naturally cruel. They become cruel when they're unhappy-or when they succumb to an ideology. One ideology against another; one religion against another; one god pitted against another god. This goes on. And people crushed in between them. The men who crucified Jesus could very well have been gentle husbands and loving fathers, who practised cruelty to maintain a religion or an ideology. If religious people had always followed the instinct of their heart rather than the logic of their religion, we would have been spared the sight of heretics burning at stakes, widows walking into funeral pyres and innocent people slaughtered in wars that are waged in the name of a fictitious god. Remember, any ideology, however sublime or exalted it may seem, is but a specialized prejudice. Adherence to any belief is cerebral death. Allegiance to an 'ism' is seeing the world through a prism: You never see it as it is. Ideology is a shield to protect and justify your irrationality. We are all incarcerated by our turbid beliefs and man is ready to die for an idea, provided that idea is not quite clear to him. Always remember this oracular truth that hazier an idea, more dangerous will be the repercussions. Adolf Hitler had a nebulous idea of racial supremacy or Aryan hegemony. It was so convoluted that it led to the Second World War and threatened the elimination of an entire race, Jewish. Alexander the Great dreamt of conquering the whole world and his overambitious idea culminated in his own lonely death. Ideas always have a volatile streak to them and that's why, an idea is often vulnerably volcanic in nature and dies its own death. Ideas and isms have wreaked more havoc than they've caused happiness. When an idea pops up, we immediately try to implement it without understanding it holistically. This is happening as we've been hit by AI and its practical manifestation called ChatGPT. Whether it's a communist ideology, capitalism or socialism, we tend to justify every idea and ideology with our half-baked understanding and jeopardise the very concept of peaceful co-existence. An idea soon becomes an ideology and an ideology is always monolithic. It's like a commandment written on a granite capsule. Its ossified rigidity appeals to people and we become coldly indifferent to exalted human emotions while being loyal to an idea. The biggest casualty caused by an idea or an ideology is compassion. Let human beings live life without the straitjacket of ideas and allow compassion to suffuse over the firmament of mankind. Religious ideologies have to be shelved before we do away with all ideologies because it's religion that births a host of silly ideas and beliefs and is the primary source of all lunacy that's prevalent in the world. But compassion has no ideology. Only Compassion, Empathy and Understanding can bring about a complete transformation to our beleaguered humanity. ----------- 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/ideas-wreak-havoc/d/134730 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

Harmony in Stone and Spirit: The Dargah of Peer Hazrat Shahaduddin and Its Legacy of Unity

By Sahil Razvi, New Age Islam 26 February 2025 The Dargah of Peer Hazrat Shahaduddin in Panhala embodies Hindu-Muslim unity, renowned for healing rituals, sacred springs, and royal patronage. Its Urs and Muharram celebrations blend traditions, fostering communal harmony through shared faith and heritage. Main points: Blends Hindu-Muslim traditions, with rituals like using Nag Zari spring water for Islamic ablutions (wuju) and reverence for Nag Devta. Features Hauz-e-Khizr pond (linked to a subterranean river) and Nag Zari spring, both central to healing and spiritual practices. Associated with 12th-century king Silharaja Bhoj II and legends of Peer Shahaduddin’s victory over a demon, evidenced by his stone footprint. Soil from the dargah is believed to cure snake bites; barren women and farmers seek blessings through offerings. Annual Sarkari Urs and Muharram processions unite communities, with wrestling matches, langar, and cross-cultural rituals. Nestled within the historic town of Panhala, a hill station approximately 40 kilometers from Kolhapur, Maharashtra, lies the revered Dargah of Peer Hazrat Shahaduddin. Situated in the Muajawar Mohalla neighborhood, this spiritual site is a testament to the region’s rich cultural tapestry. Panhala, renowned for its ancient fort and status as a taluka headquarters, is home to a diverse population, including a significant Muslim community. The dargah, locally known as Khizr-e-Manzil, stands as a beacon of interfaith harmony, drawing devotees from across traditions. Architectural and Spiritual Features The shrine’s striking white structure, visible from a distance, features a large domed chamber housing the turbats (tombs) of Peer Shahaduddin and his disciple, Hazrat Khatarwalli. Within the compound, graves of the Peer’s wife, Mahsabi, and his son are also present. A ceremonial sword gifted by a local ruler rests beside the main tomb, symbolizing the saint’s revered status. Adjacent to the dargah lies Hauz-e-Khizr, a sacred pond believed to be fed by a subterranean river. Pilgrims attribute mystical properties to its waters, using them for ablutions (wuju) and healing. Nearby, the Nag Zari spring—associated with the Hindu deity Nag Devta, provides water that devotees collect for its purported curative benefits. Historical Legends and Legacy Oral traditions trace Peer Shahaduddin’s arrival to the region eight to nine centuries ago, journeying from the Iraq-Iran region alongside his maternal uncle, Khwaja Saheb (whose shrine is in Miraj). His mission centered on social reform and spiritual education. A popular legend recounts his encounter with a menacing demon near the pond. Challenged to prove his power, the saint pressed his footprint into a stone, a mark still visible today. The dargah’s history intertwines with local royalty. Silharaja Bhoj II, the 12th-century ruler who fortified Panhala, is said to have meditated here for 40 days. Pleased by his devotion, the Peer allegedly shifted the shrine’s location to fulfill the king’s wish: that visitors first glimpse the fort before the dargah. Folklore also speaks of a bygone era when the pond miraculously provided wedding utensils, a practice that ceased after greed led to dishonesty. Cultural Practices and Rituals The shrine serves as a focal point for communal faith, particularly in crises like snake bites, where dargah soil is applied to wounds to neutralize venom. Barren women seek blessings for fertility, offering rice, coconuts, and vermilion, though they refrain from entering the inner sanctum. Devotees present harvest grains, livestock (excluding beef), and the first milk of cows, poured over a stone near the entrance. Annual Celebrations and Governance The Sarkari Urs, the dargah’s grand annual festival, sees participation from both Hindu and Muslim communities. Government officials and local leaders honor the event, receiving coconuts from hereditary mujawars (custodians). A ceremonial shawl from the samadhi of Sambhaji II is presented, underscoring historical ties. The festivities include communal feasts (langar) and wrestling matches. Muharram is observed with equal fervor, featuring processions and symbolic panja (hand-shaped icons) carried by devotees of all faiths. Managed by a rotating council of 300 mujawar families descended from four original lineages, the dargah exemplifies shared heritage. Its enduring legacy lies in bridging divides, blending rituals, and fostering unity, a sacred space where water from Nag Zari cleanses Muslim worshippers, and Hindu traditions echo within Islamic walls. References ● Hindu-Muslim Syncretic Shrines and Communities - By J.J. Roy Burman ● shaan e wali karamaate auliya. (2022, Sep 28). Hazrat Pir Shahaduddin Khatal Shah Wali | Panhala | Kolhapur | Dargah vlog [Video]. YouTube. https://youtu.be/SXgCFj3qw7k ● Kumar, A. (2022). Cultural Syncretism in South Indian Shrines. Heritage Journal of Kerala Studies, 8(1). https://www.heritageuniversityofkerala.com/JournalPDF/Volume8.1/16.pdf A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://newageislam.com/islamic-personalities/dargah-peer-hazrat-shahaduddin-harmony/d/134727 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 Quest for Meaning: A Quranic Perspective on the Purpose of Human Existence

By V.A. Mohamad Ashrof, New Age Islam 26 February 2025 The Quran unveils a treasure trove of profound insights into the purpose of human creation. These insights are not only theological but also deeply intertwined with ethical, social, and existential dimensions. By engaging with the Quran through the prism of Islamic humanism and liberation theology, we can uncover a rich tapestry of human purpose that emphasizes dignity, justice, and the transformative power of human agency. This essay provides an in-depth examination of the Quranic perspective on the purpose of human creation, focusing on themes of worship, vicegerency, moral responsibility, and divine mercy, while contextualizing these themes within a framework of human liberation and ethical progress. 1. Why Seeking Meaning and Purpose Matters? The pursuit of meaning and purpose in life is not merely a philosophical or spiritual endeavour; it is deeply rooted in scientific evidence that demonstrates its critical role in enhancing physical, mental, and emotional well-being. Research across disciplines such as psychology, neuroscience, and public health has consistently shown that individuals who cultivate a sense of purpose experience tangible benefits that contribute to a healthier, more fulfilling life. One of the most striking findings is the association between a sense of purpose and increased longevity. A 2014 study published in Psychological Science found that individuals with a strong sense of purpose had a 15% lower risk of death over a 14-year period compared to those who lacked such a sense. (Hill, p.1482-1486) This suggests that purpose in life may act as a protective factor, potentially influencing behaviours such as healthier lifestyle choices, greater engagement in preventive health measures, and reduced stress levels. The psychological resilience provided by a sense of purpose may also buffer against the physiological effects of aging and illness. The relationship between purpose and mental health is well-documented. Studies have shown that individuals who report a strong sense of meaning in life are less likely to experience symptoms of depression and anxiety. (Zika, p.147-155) A 2018 study in the Journal of Behavioural Medicine further demonstrated that purposeful individuals report better sleep quality and fewer chronic health conditions. (Kim, p.251-258). These findings suggest that purpose may influence health behaviours, such as regular exercise, balanced nutrition, and adherence to medical advice, while also mitigating the harmful effects of stress on the body. A sense of purpose can significantly enhance resilience, enabling individuals to cope more effectively with adversity. A 2015 study published in the Journal of Positive Psychology found that individuals with a strong sense of purpose reported higher levels of resilience and post-traumatic growth following traumatic events. (Heintzelman, p.257-265) Purpose provides a psychological anchor, helping individuals find meaning even in difficult circumstances and fostering a sense of hope and determination. This resilience can be crucial for overcoming challenges and maintaining mental and emotional stability. Emerging research in neuroscience has begun to uncover the neurological underpinnings of purpose and meaning. A 2018 study published in NeuroImage found that individuals with a sense of purpose exhibited increased activity in brain regions associated with reward processing, motivation, and goal-directed behaviour. (Lewis, p.341-348) these findings suggest that purpose may enhance cognitive function, motivation, and the ability to pursue long-term goals. Neurologically, purpose appears to activate pathways that promote positive emotions and reinforce behaviours aligned with personal values and aspirations. The scientific evidence overwhelmingly supports the idea that attaining meaning and purpose in life is essential for overall well-being. From increased longevity and improved mental health to better physical health, enhanced resilience, and neurological benefits, the advantages of living a purposeful life are profound and multifaceted. As research continues to uncover the mechanisms underlying these benefits, it becomes increasingly clear that fostering a sense of purpose is not just a philosophical and theological ideal but a practical and evidence-based strategy for living a healthier, more fulfilling life. 2. The Idea of Human Exceptionalism in the Quran In Islamic thought, inspired by the Quran, humans are seen as the pinnacle of God's creation. Although the phrase "Ashraf Al-Makhluqat" isn't explicitly mentioned in the Quran, it's implied through the elevated status of the Children of Adam. The Quran describes humans as being created in the best form, yet also capable of sinking to the lowest depths (Q.95:4-5). This optimistic view of humanity is disputed by secular humanists, who see it as arrogant and speciesist, ignoring our true origins in the animal kingdom. In contrast, believers argue that secularists underestimate human nature, neglecting our potential for moral greatness. The Quran emphasizes the high esteem in which God holds humanity, stating that He has granted humans all they ask for (Q. 14:34) and blessed them with honour. This reverence for humankind is a deliberate and recurring theme, notably evident in Quran 17:70, where God declares that He has conferred special favours and preference upon humanity. The Quran uses the term ‘insan’ to refer to humankind in all its aspects, including its flaws and weaknesses. In some contexts, ‘insan’ symbolizes humanity's capacity for disbelief, moral waywardness, and scepticism (e.g., Q. 19:66-7; 36:77-78; 75:3-6). Despite this, God has subjugated all things to human beings, underscoring their unique status in the divine perspective. The Quran highlights humanity's unique position within creation, emphasizing that the natural world, including the animal and aquatic kingdoms, has been made to serve human needs (Q.14:32-3; 16:5-18; 36:33-42, 36:71-73). As beings of a higher order, humans have been entrusted with a special role by their Creator. The Quranic account of the angels bowing down to Adam illustrates humanity's significance, although it does not imply superiority over angels. However, righteous individuals may potentially surpass angels in stature. Islamic doctrine celebrates humanity, originating from a single source (Q.4:1; 3:195; 49:13), as the pinnacle of creation. This notion resonates with the biblical Psalmist's declaration: "You made him lord of the works of your hands, put all things under his feet" (Psalms 8:6). Humans are considered the moral pinnacle of creation, as stated in the Quran: "We have indeed created humankind in the best shape" (Q.95:4). This verse is part of a profound narrative that explores the human condition: creation in perfection, descent into depravity, and ultimately, the redemption of virtuous believers from the universal human propensity for evil. As we will delve into further, humanity is created "in the nature framed of God" (Q.30:30), emphasizing the inherent divine blueprint that guides human existence. A profoundly elevated perspective on humanity is conveyed through God's declaration: "I have breathed into him [Adam] of My spirit" (Quran 15:29; 32:9; 38:72). This divine affirmation implies a profound connection between the human and divine realms, underscoring the sacred and noble nature of human existence. This unique status of humanity, human exceptionalism, is not a reason for self-aggrandizement, but rather a humble acknowledgment of God's gracious gift. Human exceptionalism is a divine bestowal, a result of God's benevolence and election, rather than a solely human accomplishment born of individual effort and innovation. Human beings possess a unique blend of intelligence, curiosity, and moral ambiguity, capable of choosing between good and evil. As a result, they are held accountable for their decisions (Q.17:36). The Quran encourages individuals to utilize their rational faculties (aql) to achieve success in their spiritual journey. Those who fail to exercise their reason in this life will deeply regret it in the hereafter (Q.67:10). The Quran also highlights Adam's acquisition of knowledge, as God taught him the names of creatures in the Garden (Q.2:31-33), demonstrating humanity's capacity for categorization and empirical study. However, the Quran also acknowledges humanity's propensity for rebellion and discord (Q. 18:54), underscoring the complex and multifaceted nature of human existence. Why did God create humanity, a being prone to conflict and discord? The Quran emphasizes the gravity of the decision to create humans, highlighting the moral significance of this act (Q.6:70; 7:51; 21:16-17; 38:27; 44:38-9; 45:22; 67:2). The Quran refutes the pagan notion that creation is meaningless or mere entertainment (Q.21:16-17; 44:38). Instead, it emphasizes that the world was created with a profound purpose, rejecting the idea that it was brought into being "in vain" (baṭilan; Q.3:191; 38:27) or "without serious intent" (abathan; Q.23:115, 44:38). The Quran states that the reality of this life is one of deception and we should not fall for its temporary enjoyments (Q.57:20, 40:39) The Quran highlights the universe's inherent design to support and cater to humanity's needs, emphasizing that the heavens and earth are deliberately arranged for human benefit (Q.2:22; 2:29). Nature, properly viewed, becomes a revealed book very much like the Quran is itself, composed of individual signs or miracles. (Esposito, p.474) According to the Quran, God presented the heavens, earth, and mountains with the sacred responsibility of moral stewardship (al-amanah), but they all declined, fearing the weight of this trust. Humanity, however, accepted this responsibility, despite being prone to injustice and folly (Q.33:72). As Chittick notes, this pivotal event occurred in a pre-existent realm, where humanity existed in a disembodied state before entering the physical world. This event, according to Chittick, “took place before the man entered into this world when he existed as a disembodied. Dr. Chittick states: “Originally man’s spirit dwelt with God in a state of oneness with all other spirits and the angels. Having accepted the Trust, man’s spirit was given a body in this world.” (Chittick, p. 69). Physically human foetus is very similar to other animals, but before birth, the human foetus becomes a different creation. Although the animal foetus remains animal in nature, the human foetus is given a potential, which is typical of humans. This potential arises as a result of the breathing of the spirit in the foetus (Q.15:29, 38:72, 32:9). 3. Worship and Servitude: The Foundation of Human Dignity The Quranic verse, "I did not create the jinn and mankind except to worship Me" (Q.51:56), sheds light on the purpose of human existence, illuminating a path that guides humans towards a life of meaning and purpose. At its core, worship ('ibadah) is not merely a ritualistic checkbox but a holistic way of life that acknowledges human dependence on the Divine. This recognition is the cornerstone of human dignity, for it affirms that humans are created by God and are, therefore, endowed with inherent value and worth, like a precious gem. A deeper understanding of worship reveals its multifaceted nature, encompassing all aspects of human life, from the personal to the social and political. Worship is not limited to formal prayers and rituals, but is a continuous thread of submission to God's will, woven into the fabric of every thought, word, and action. This comprehensive approach to worship empowers individuals to live a life of purpose, guided by the principles of justice, compassion, and mercy, like a beacon illuminating the path towards true north. As individuals worship God, they are freed from the shackles of ego, materialism, and false idols, and are empowered to realize their true potential as moral and spiritual beings. This liberation enables humans to become agents of positive change, working tirelessly for justice, equality, and the upliftment of the oppressed. Worship, in its truest sense, is an active commitment to justice and compassion, driven by a deep sense of responsibility to God and to humanity. Ultimately, the Quranic concept of worship offers a profound understanding of human dignity and purpose. By recognizing their dependence on the Divine, individuals are empowered to live a life of worship that is holistic, just, and compassionate. As they align themselves with God's will, they become agents of positive change, working towards creating a world that reflects the values of justice, mercy, and love, like a masterpiece of divine artistry. 4. Vicegerency on Earth: A Call to Ethical Stewardship The Quranic notion of humans as God's vicegerents (khalifah) on Earth serves as a beacon, underscoring the profound responsibility entrusted to humanity. As stated in the Quran, "Indeed, I will make upon the earth a successive authority" (Q.2:30), this concept of vicegerency weaves a tapestry of human responsibility, reminding humans of their role as guardians of the planet and its inhabitants. This sacred trust drives home the point that humans are not absolute owners of the Earth, but rather trustees tasked with a noble mission, preserving its delicate balance and inherent beauty. The Quranic vision of vicegerency is, therefore, a clarion call to ethical stewardship, one that acknowledges the intricate web of relationships between humans, the natural world, and the Divine. The exploitation of natural resources and the marginalization of vulnerable communities are two sides of the same coin, intimately connected and inextricably linked. The Quranic concept of vicegerency sounds a warning, challenging humans to reject exploitative systems and to strive towards a just and sustainable world. This endeavour is not merely an ecological imperative, but a spiritual imperative, as the Earth is perceived as a vivid sign (ayah) of God's wisdom and mercy. In this context, the responsibility of humans as vicegerents assumes a deeper hue, encompassing not only the preservation of the natural world but also the promotion of justice, compassion, and mercy. By embracing this sacred trust, humans can work towards creating a world that reflects the values of justice, sustainability, and spirituality, ultimately fulfilling their role as God's vicegerents on Earth. 5. Test and Trial: The Struggle for Justice and Self-Purification Quran 76:3 succinctly captures the Islamic concept of free will: "We showed him the way, whether he be grateful or ungrateful." This verse emphasizes that individuals are guided through divine revelation, but ultimately, the choice to follow the path or not rests with them. This freedom of choice enables humans to engage in virtuous acts, such as worship, charity, and moral behaviour, or to reject these and pursue a life of selfishness and sin. The Quranic perspective on free will thus underscores humanity's dual capacity for righteousness and moral failure, rendering individuals morally accountable for their actions. The Quran paints a vivid picture of life as a profound test, one that serves as a catalyst for growth, sparking moral and spiritual development. As stated in the Quran, "He who created death and life to test you [as to] which of you is best in deed" (Q.67:2), this test is not arbitrary, but rather a deliberate gauge of human character and action, separating the wheat from the chaff. Endowed with the gift of free will (ikhtiyar), humans are empowered to take the reins, making choices that shape their lives and the world around them. This freedom is not a trivial pursuit, but a sacred trust that demands responsibility and accountability. The choices humans make are not limited to personal decisions, but also encompass a broader canvas, including their relationships with others, their communities, and the natural world. The Quran drives home the importance of standing firm in justice, even when it is an uphill battle or unpopular (Q.4:135). This call to justice is not limited to external actions, but also demands an inner struggle, a personal reckoning against biases, desires, and limitations. The test of life, therefore, is a call to self-refinement (tazkiyah) and the pursuit of excellence (ihsan), both individually and collectively. Ultimately, the test of life is a transformative odyssey, one that invites humans to embodiment the values of justice, compassion, and mercy. By embracing this journey, humans can cultivate a deeper sense of purpose, meaning, and responsibility, and contribute to the creation of a more just and harmonious world, where love and compassion reign supreme. 6. Accountability: The Moral Framework of Human Existence The Quranic principle of accountability shines a spotlight on the profound significance of human actions and choices. As stated in the Quran, "And We have made every human's actions tied to their neck, and We will produce for them on the Day of Resurrection a record which they will find spread open" (Q. 17:13), this concept drives home the moral agency of humans and the consequences of their decisions, leaving no room for excuses. Accountability is not limited to personal responsibility alone, but also extends its reach to collective responsibility. Systems of oppression, inequality, and exploitation are not faceless entities, but rather the result of human actions and inactions. The Quranic emphasis on accountability sounds a clarion call, challenging individuals and societies to confront injustice and to work towards a world where the dignity of all humans is upheld, like a beacon of hope. This pursuit of justice is not merely a worldly pursuit, but a spiritual one. The Quranic vision presents the pursuit of justice as a form of worship, a means of drawing closer to the Divine, like a thread that weaves together human and divine purposes. By working towards a more just and equitable world, humans are, in effect, fulfilling their spiritual obligations and cultivating a deeper sense of connection with the Divine. Ultimately, the principle of accountability serves as a moral compass, reminding humans of the interconnectedness of their actions and their consequences. By acknowledging and embracing this responsibility, humans can strive towards a higher purpose, creating a world that reflects the values of justice, compassion, and mercy, and where the dignity of all humans is upheld, like a masterpiece of divine craftsmanship. 7. Free Will, Intellect, and Emotions: Tools for Liberation The Quran paints a rich tapestry of human nature, presenting it as a complex and multifaceted entity, endowed with the gifts of free will, intellect ('aql), and emotions. These gifts are not merely privileges to be taken for granted, but powerful tools that enable humans to navigate the twists and turns of life, to make choices that shape their destiny, and to cultivate a deeper sense of purpose and meaning. The gift of free will, for instance, unlocks the door to empowerment, enabling humans to choose justice over oppression, to stand in solidarity with the marginalized, and to work towards creating a more equitable and just society. The intellect, with its capacity for discerning truth from falsehood, allows humans to evaluate evidence, and to make informed decisions that promote the common good, like a beacon of light guiding humanity forward. Emotions, too, play a vital role in human nature, motivating humans to care for others, to seek beauty and meaning in life, and to cultivate empathy and compassion. These emotions are not weaknesses to be overcome, but essential aspects of human experience, enabling humans to form meaningful connections with others, to build stronger communities, and to work towards a more just and harmonious world. The Quranic injunction to "enjoin what is right and forbid what is wrong" (Q. 3:110) is a clarion call to action, urging humans to use their intellect, emotions, and free will in the service of justice and compassion. This call to action is not limited to individual actions alone, but extends far and wide, encompassing collective responsibility, urging humans to work together to dismantle systems of oppression, to promote social justice, and to create a world where all humans can flourish and thrive. Ultimately, the Quranic vision of human nature presents a profound and multifaceted understanding of human potential, emphasizing the importance of free will, intellect, and emotions in shaping human destiny. By embracing these divine gifts and using them in the service of justice and compassion, humans can cultivate a richer sense of purpose and meaning, and work towards creating a world that embodies the values of justice, mercy, and love, like a masterpiece of divine craftsmanship. 8. Human Life as an Olympics of Virtues The Quran employs rich metaphors and analogies to convey profound truths about human existence. One such metaphor is the depiction of life as a spiritual Olympics, where individuals strive to excel in righteousness and moral conduct. This is not merely a poetic device but a theological framework encapsulating the Quranic understanding of life as a test, a competition, and a journey toward eternal reward. The Quran repeatedly emphasizes that human life is a test, designed to evaluate an individual's faith, character, and deeds. This foundational concept is articulated in verses such as: "Every soul shall taste death. And only on the Day of Judgment will you be paid your full recompense. Whoever is removed from the Fire and admitted to Paradise has indeed succeeded." (Q.3:185) This verse establishes the eschatological framework of the Quranic Olympics: life is a temporary arena where individuals are tested, and the ultimate reward or punishment is deferred to the afterlife. The metaphor of life as a test underscores the Quranic belief in human accountability and the purposeful nature of existence. It also highlights the transience of worldly life and the permanence of the hereafter, urging believers to focus on eternal rather than temporal rewards. The Quran further elaborates on the nature of this test: "For each of you, We have appointed a law and a clear way. And if God had willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so hasten to [all that is] good." (Q.5:48) This verse introduces the idea of diversity as a divine design, intended to test individuals in their adherence to righteousness. The phrase "hasten to [all that is] good" (fa-isstaqbu al-khayrat) encapsulates the competitive spirit of the Quranic Olympics, where believers are encouraged to excel in good deeds. However, this competition is not driven by selfish ambition but by a sincere desire to please God and attain spiritual growth. The Quranic concept of competition differs from worldly rivalries, as it is rooted in mutual encouragement and collective progress. Believers are urged to inspire one another to excel in righteousness, creating a community that uplifts and supports its members. This ethos is captured in: "March forth in the way to forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for those who are righteous." (Q.3:133) The imagery of "marching forth" (sari'u) conveys urgency and collective effort, suggesting that the pursuit of righteousness is a shared endeavour. The Quranic Olympics, therefore, is not an individualistic race but a communal journey toward spiritual excellence. This communal aspect is further reinforced in: "For each [person], there are angels in succession, before and behind him. They guard him by the Command of God. Indeed, God will not change the condition of a people until they change what is in themselves." (Q.13:11) This verse highlights the interplay between divine guidance and human effort. While angels guard and support individuals, the ultimate responsibility for spiritual progress lies with the believers themselves. The Quranic Olympics, therefore, is a dynamic process of self-transformation and collective upliftment. According to the Quran, humans were created for demonstrating which individuals excel in righteous conduct (Q.18:7). As a result, humanity is subjected to a moral test, designed to evaluate our character and resolve (Q. 21:35; 67:2; 76:2). The Quran outlines various "events" or challenges that believers must navigate to demonstrate their moral and spiritual prowess. These challenges are not arbitrary but are designed to test and refine different aspects of human character. In the Quranic Olympics, believers face a series of trials that push them to their limits, refining their faith, character, and resolve. One of the most daunting challenges is the Marathon of Patience. Life is replete with trials and tribulations, and the Quran emphasizes the importance of patience (sabr) in navigating these challenges. As the Quran reassures believers, "Indeed, with every hardship comes ease. Indeed, with every hardship comes ease" (Q.94:5-6). This verse reminds believers that no trial is insurmountable and that patience leads to relief. The marathon of patience is a test of endurance and faith, requiring believers to remain steadfast in the face of adversity. As believers navigate the marathon of patience, they must also clear the Hurdles of Moral Integrity. The Quran warns against moral temptations and urges believers to maintain their integrity, cautioning, "O you who believe! Follow not the footsteps of Satan. And whoever follows the footsteps of Satan, then, indeed, he commands immorality and wrongdoing" (Q.24:21). The hurdles of moral integrity test an individual's ability to resist sin and uphold ethical principles, even in challenging circumstances. In addition to these challenges, believers must also participate in the Relay of Knowledge and Wisdom. The Quran places a high value on knowledge and wisdom, urging believers to seek and share understanding. As the Quran asks rhetorically, "Are those who know equal to those who know not?" (Q.39:9). The relay of knowledge emphasizes the importance of intellectual and spiritual growth, as well as the responsibility to transmit Islamic values to future generations. Through this relay, believers demonstrate their commitment to lifelong learning, spiritual growth, and the preservation of Islamic knowledge. The culmination of the Quranic Olympics is the attainment of God’s pleasure and the eternal reward of Paradise. This prize transcends material rewards, offering spiritual fulfilment and eternal bliss. This concept is beautifully illustrated through the metaphor of a grain of corn: "The likeness of those who spend their wealth in the Way of God is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. God gives manifold increase to whom He pleases. And God is All-Sufficient for His creatures' needs, All-Knower." (Q.2:261) This verse underscores the boundless nature of divine reward, suggesting that the efforts of believers are magnified and multiplied by God. The ultimate prize is not merely a destination, but a reflection of the believer’s journey and the sincerity of their efforts. Through the metaphor of life as an Olympics, the Quran presents a profound and dynamic vision of human existence. Life is depicted as a purposeful journey, filled with challenges and opportunities for spiritual growth. The Quranic Olympics is not a solitary endeavour, but a communal effort, where believers support and inspire one another to excel in righteousness. This metaphor also highlights the Quranic emphasis on balance and moderation. While believers are urged to compete in good deeds, this competition is tempered by mutual encouragement and a focus on eternal rather than worldly rewards. Ultimately, the Quranic Olympics offers a holistic understanding of human life, emphasizing the importance of faith, patience, moral integrity, and knowledge in the pursuit of God’s pleasure and Paradise. 9. God’s Mercy and Guidance: The Source of Hope and Transformation The Quranic narrative is infused with the golden thread of God's mercy (Rahman), a boundless and all-encompassing force that permeates every nook and cranny of existence. As stated in the Quran, "My mercy encompasses all things" (Q.7:156), this divine mercy serves as a beacon of hope, reminding humans of God's infinite compassion and love. This mercy is not merely a comforting balm, but a call to action, urging humans to embody mercy in their interactions with others. It inspires humans to cultivate empathy, to seek justice, and to pursue truth with compassion and kindness. The Quranic vision of divine mercy is, therefore, inextricably linked to the pursuit of justice and the promotion of human dignity, forming a virtuous circle. In the face of adversity and oppression, God's mercy offers a powerful antidote to despair, a lifeline of hope. It affirms that no system of oppression is permanent and that transformation is always possible, like a light at the end of the tunnel. This profound sense of hope and resilience is deeply ingrained in the Quranic narrative, inspiring humans to work towards a better world despite the challenges they face. The Quranic concept of guidance (huda) further reinforces this vision, emphasizing the importance of seeking guidance in the pursuit of justice and truth. This guidance is not limited to individual actions alone, but extends to collective responsibility, urging humans to work together to create a more just and compassionate world, like a symphony of collective effort. Ultimately, the Quranic vision of divine mercy and guidance presents a profound and multifaceted understanding of human existence, emphasizing the importance of compassion, justice, and hope in shaping human destiny. By embracing this divine blueprint, humans can cultivate a richer sense of purpose and meaning, and work towards creating a world that embodies the values of justice, mercy, and love, like a masterpiece of divine craftsmanship. 10. A Vision of Human Liberation The Quranic narrative weaves a rich tapestry of human existence, presenting a profound and multifaceted understanding that is deeply rooted in themes of worship, vicegerency, moral responsibility, and divine mercy. This vision of human creation is both deeply spiritual and profoundly ethical, emphasizing the role of humans as active architects of change, tasked with shaping their own destiny and that of the world around them. As active agents, humans are charged with a noble mission: upholding justice, caring for the Earth, and striving for moral and spiritual excellence. This call to action is not limited to personal piety alone, but extends far and wide, encompassing collective responsibility, challenging individuals and societies to confront the elephant in the room, to uplift the marginalized, and to create a world where the dignity of all humans is unwaveringly affirmed. In this pursuit of justice and compassion, humans are not alone in the wilderness. The Quranic narrative shines a light on the transformative potential of human agency, while also emphasizing the boundless mercy of the Divine. This mercy is not merely a comforting balm, but a clarion call to action, inspiring humans to embody God's justice and compassion in the world, like a beacon of hope guiding humanity forward. Bibliography Chittick, W. C., "The Sufi Path of Love – The Spiritual Teachings of Rumi," Albany: State University of New York Press, 1983 Esposito, John, The Oxford Encyclopaedia of the Modern Islamic World, Oxford: Oxford University Press, 1995 Heintzelman, S. J., & King, L. A. Life is pretty meaningful. Journal of Positive Psychology, 10(3), 2015 Hill, P. C., & Turiano, N. A, Purpose in life as a predictor of mortality across adulthood. Psychological Science, 25(7), 2014 Kim, E. S., Strecher, V. J., & Ryff, C. D, Purpose in life and reduced risk of myocardial infarction among older US adults. Journal of Behavioral Medicine, 41(2), 2018 Lewis, M. B., & Kanai, R., Neural correlates of purpose in life. NeuroImage, 181, 2018 Zika, S., & Chamberlain, K, on the relation between meaning in life and well-being. Journal of Positive Psychology, 14(2), 2019 (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://www.newageislam.com/islam-human-rights/quranic-perspective-purpose-human-existence/d/134724 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

Congress takes cudgels with Assam CM Himanta Biswas

By Syed Ali Mujtaba, New Age Islam 26 February 2025 New Delhi: The allegations against Assam Chief Minister and BJP show-boy in the east, Himanta Biswas Sarma are flying thick and fast in the northeast state, while the BJP is backing him for his anti-Muslim slurs and anti-Congress rants. The Assam Congress has mounted a scathing attack on the Chief Minister of Assam for his large-scale corruption, calling it a ‘Double dhokha government.’ In a press conference in New Delhi on February 23, some prominent Congress leaders levelled allegations against the Assam CM. This was ahead of the ‘Advantage Assam 2.0 business summit’ inaugurated by PM Modi on February 24 in Guwahati. The first allegation of the Congress was the Assam Chief Minister and his family members and associates had become business tycoons under the watchful eyes of the Bhartiya Janata Party. “Himanta Biswas Sarma has built an entire empire in Assam. The Chief Minister, his family members, and associates own many tea gardens, including Kanchanjuri and Radha Krishna tea estates, news portals, a big outlet of McDonald’s, international schools, and lots of land. These lands are purchased in tribal areas, including Majuli, Kamrup, Guwahati, Nagaon, Golaghat, where land cannot be bought,” Congress general secretary in-charge of the State Jitendra Singh said in the press meet. Mr. Singh also alleged that rat-hole mining was happening under the nose of the Assam Chief Minister and wondered why no action was being taken against the illegal mining. Rakibul Hussain, the Lok Sabha MP from Dhubri, who was present at the press conference, alleged that "the Assam Chief Minister had links with the underground militant outfit, the United Liberation Front of Asom (ULFA). This was “recorded in a government affidavit in 1999", he claimed. Media has reported that Mr. Hussain was allegedly attacked by BJP supporters a few days ago in Assam for his allegation against Mr. Biswas. Among these accusations, it would be apt to quote Purnia MP and Congress leader Rajesh Ranjan, a.k.a Pappu Yadav. During, last year's election in Jharkhand, where the Assam Chief Minister was made the party's in charge, Yaadav levelled a barrage of charges which has never been answered by Mr Biswas or his ‘protectors’. Pappu Yadav has termed Assam CM the ‘biggest goonda' and ‘scam master' holding the BJP umbrella. "I have a few documents which prove that he (Sarma) is the biggest (goonda) criminal, a thug, and a man full of nepotism," Yadav said. He added, "Records suggest that in 1991, two cases were registered against him on charges of extorting Rs 10 lakh on behalf of ULFA. An Arms Act case was also registered against Sarma at Panbazar police station in Assam, where illegal weapons were found in his possession. He was charged in a TADA case at Chandmari and Panbazar police stations. In 2009, the Guwahati HC ordered the Assam government to present records related to the TADA cases. His name was linked to the murder of Congress leader Manavendra Sarma in 1991, but the court acquitted him of murder charges as the files mysteriously went missing." Pappu Yadav accused the Assam CM of extending illegal gratification to his family members and cited the PPE kit scam in Assam during COVID-19. "In 2020, Sarma's wife's company was accused of alleged irregularities in the order of PPE kits. Before 2015, Sarma was accused of taking bribes from New Jersey-based Company Louis Berger International in the Guwahati water supply project. He was involved in the Sarada Ponzi scam, with allegations that he demanded money from Saradha Group owner Sudipta Sen, the CBI interrogated him for four hours in 2014," Yadav said. Recently, Congress president Mallikarjun Kharge in a post on his ‘X’ said, “If Narendra Modi is the head of the slogan factory, then Himanta Biswa Sarma is his regional manager in Assam. PM Modi had said - ‘Neither will I eat nor will I let others eat’, but his Chief Minister in Assam has built a business empire, bought lands in tribal areas, his family has eaten up lands in every district,” he said. Among all these allegations, the Chief Minister of Assam is washing his sins in the BJP’s holy pond. The BJP is happy with him for his anti-Muslim hate speeches as they massage the egos of the Hindutva forces who want to marginalize the Muslims in a state dominated by their electoral strength. ----- Syed Ali Mujtaba is a journalist. He can be contacted at syedalimujtaba2007@gmail.com URL: https://www.newageislam.com/current-affairs/congress-assam-cm-himanta-biswas/d/134726 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