Reviving Islam in Colonial Period in India

By Mohammad Ali, New Age Islam 9 November 2021 The Revivalist Project of Islam in Colonial Period in India With Reference To the Writings of Syed Amir Ali and Shibli Nomani Main Points: 1. Muslim scholars, in the process of reviving Islam. 2. System of values, philosophy, education, and society; deeply ingrained in the Quran and the Prophetic Sunnah 3. Revivalist project of modernist Muslims was influenced by the ideas of western modernity. ---- Under the title of this essay falls an array of theological as well as socio-political issues that has concerned Muslims over the last two centuries. But in this essay, I would like to discuss two important questions: first, how Muslim scholars, in the process of reviving Islam, imagined themselves as a rational community, and second, how they employed the concept of progress, which is an expression of modernity in itself, to put their community on the path of development. Before any attempt to understand the revivalist movements among Muslims, it is imperative to understand the deriving forces that compelled Muslim revivalists to critically scrutinize the problems that to their minds, were causing a hindrance to their advancement. As the story goes, Muslims were contentedly living in the lands their brethren had acquired centuries ago. With time they nurtured a system of values, philosophy, education, and society, which was deeply ingrained in the Quran and the Prophetic Sunnah, and yet again found rooted even in the Aristotelian worldview. The worldview that they had cherished for centuries was confronted right after they had been colonized. The Muslim world was affected in many ways by the European encounter. One was the realization of their inability to face the challenges posed by the European economy, technology, and military might. To scholars like the French Orientalist Ernest Renan (1823-1892), the Europeans had succeeded in their imperial advancement in the Muslim lands because of the civilizational supremacy that they had over Muslims. He argued that since Islam was opposed to reason and was not compatible with science, it rendered Muslims abhorrent to science and reason as well. He argued that “starting from about 1275, the Muslim world plunged into ‘the most pitiable intellectual decadence’ whereas Western Europe entered ‘the great highway of the scientific search for the truth.” Furthermore, in his lecture which he delivered on March 29, 1883, he claimed: “all those who have been in the East, or in Africa, are struck by the way in which the mind of a true believer is factually limited, by the species of iron circle that surrounds his head, rendering it absolutely closed to knowledge, incapable of either learning anything, or of being open to any new idea.” It does not stop here. Not only were Muslims believed as repugnant to science and reason, they were also regarded as people who do not esteem human rights. To counter such degrading claims, Muslim scholars conceptualized themselves as a historical rational community which not only contributed to the advancement of science and philosophy but also upheld the values of an egalitarian society. By historical, I mean that the revivalist Muslim scholars in the late nineteenth and the twentieth century did not believe that the contemporary Muslim world follows the same path of reason and egalitarianism that their brethren had trodden in the past. There are two prominent scholars, Syed Amir Ali and Shibli Nomani, whose views I would like to discuss here. They, like several other scholars, committed their lives to produce literature in response to the Orientalists’ claims of civilizational and ethnic supremacy. The project that they undertook was multifaceted: on the one hand, they tried to discredit the claims of civilizational supremacy of Western Europe over Muslims by highlighting the accomplishments that Muslims had achieved in the past, and on the other, they exhorted their fellow Muslims to continue the intellectual legacy of the early Muslims in their own time. Imagining Muslims as a Rational Community Syed Amir Ali (1849-1928) was a prominent scholar and jurist in colonial India. He wrote multiple articles and books to defend Islam against the colonial and orientalist intrusions. The most remarkable work that he produced is known as The Spirit of Islam (1991). Though written in an attempt to refute the views of orientalists such as William Muir, Amir Ali conceptualizes the origin of Islam as a religion culminating during the time of the Prophet Muhammad. The Prophet acted as a teacher, a seer, who chalked out the most egalitarian and rationalistic principles for mankind. For example, concerning the rights of women, he argued that the Prophet initiated reforms for the first time in history. ‘The reforms he instituted,’ writes Amir Ali, were immensely effective ‘and (introduced) marked improvement in the position of women.’ The Prophet enforced respect for women as one of the essential teachings of his creed and placed women on a footing of perfect equality with men in the exercise of all legal powers and functions.’ He considered polygamy as a potential threat to the rights of women, and therefore, he opposed it as an un-Islamic practice. The progress of Islam, however, was halted by dogmatism and orthodoxy. Amir Ali argued that Muslims maintained a rationalistic attitude until the end of the tenth century. He hails Mutazilites and Muslim philosophers, Hukama, such as Ibn Sinā and Fārābī for their beliefs in free inquiry and free will. Interestingly, he compares the Muslim orthodoxy headed by ‘ulema’ with the Christian ecclesiasticism and held responsible theologians like ’Abul Hasan ’Ash‘arī responsible for obliterating the rationalist spirit in Islam. One can assume that Amir Ali’s reading of Muslim history corresponds to the conflict between the Church and the practitioners of science and reason in European history. Moreover, to him, Muslim ecclesiastics are as guilty in suppressing the practice of free inquiry as are the Christian ones. He gives a fluent account of how Muslims strayed from the path set by the Prophet himself, “Patristicism was triumphant in every quarter which owned the temporal or spiritual sway of the Abbasids: the college of jurists had placed under the ban of heresy the rationalists and philosophers who made the name of Moslems glorious in the annals of the world; a heartless, illiberal, and persecuting formalism dominated the spirit of the theologians; a pharisaical epicureanism had taken possession of the rich, and an ignorant fanaticism of the poor; the gloom of the night was fast thickening, and Islam was drifting into the condition into which ecclesiasticism had led Christianity.” Whereas Amir Ali advances a reductive version of history which in its condemnation of ‘ulema’ parallels to the history of the Church against the practice of free inquiry, Shibli Numani’s project of reviving Islam seems to be more comprehensive. Trained in a traditional education system, Shibli Nomani (d. 1914) rose to prominence because of the score of books and articles that he devoted to educating his brethren about their glorious past. In his work on the second Caliph, Umar, and Jizya system, Shibli aimed to emphasize that the Islamic governing system was based on just and egalitarian principles. Shibli wrote detailed biographies of the Abbasid Caliph, al-Mamūn, and the eleventh-century jurist theologian, al-Ghazālī, highlighting their contribution to making the great Islamic civilization. These were the figures that are thought to be responsible for changing the course of history in favour of Islam, and therefore, worthy to be imitated, one for the rulers and elites, and the other for ‘ulema’ in order to revive the decaying society of Muslims during his time. Shibli was disheartened by the plight of the Muslim education system. As he believed that narrating the stories of the past would do nothing good if the audience were not able to emulate the resulting wisdom. He later boarded on a mission to reform the education system. In 1892, he travelled far west in the Muslim world to observe and learn about the Muslim intellectual life there. However, he returned disappointed as he deemed the condition of the Indian Muslims was no different than their brethren in Egypt, Syria, or Constantinople. Shibli imagined the intellectual challenges of his time as similar to the philosophical challenges faced by the early Muslims. To deal with the intellectual challenges, Muslims in the past had devised a sophisticated, yet complex, philosophical-theological system, which they called Ilm-e-Kalām. Similarly, since history is repeating itself, Muslims of his time, Shibli argued, needed the same strategy to deal with the modern philosophical and intellectual questions. It can be argued that Amir Ali and Shibli succeeded in their attempt of making Muslims realize that they inherit the legacy of a rational civilization. Because the generations that followed them confidently started invoking the examples of Muslim rationalists, instead of ulema or traditionalists, whenever they require to compare with the western world. It is ironic because most of the time in history these rationalists were abhorred by traditionalist scholars and were heavily marginalized. The Idea of Progress In this part of the essay, I would like to argue that the idea of progress was central to the project of revival in the colonial period in India. The notion of progress was conceptualized during the Enlightenment and is considered one of its main characteristics. In Hegelian terms, progress is associated with history as an intelligible process moving towards a specific condition--the realization of human freedom. Furthermore, progress is also considered an expression of modernity and is complemented by the notion of decline. Soon after the colonial establishment, Muslims were ready to indulge in the philosophy of Enlightenment and modernity. The writings of Shibli and Amir Ali provide ample evidence about their being well-versed in Western philosophy. Interestingly, Amir Ali believed that Islam is an evolved image of the primitive religion that continued progressing throughout the time of Prophet Abraham, Moses, and Jesus, and culminated during the time of the Prophet Muhammad. However, unlike Hegel, both Amir Ali and Shibli Nomani believed in the disruption of the process of progress and thought that this progression of history could potentially be turned backward, as was the case with Muslim history. In a progressive standing, they also believed that certain things belonged to the past and as time advanced, they became outdated. In changed circumstances, practicing or believing in those outdated things creates a complex, and anachronistic situation for the practitioner and believer. Therefore, they opposed several practices and advocated for others in accordance with the need of their own time. These revivalist scholars perceived history not just in eschatological terms as was understood by the medieval Muslims, but also in a mundane and futuristic way. It was an extraordinary change in the history of the Muslim world to conceptualize time in this probable and indefinite fashion. A result of such thinking was that Muslims came to believe that the future is malleable and that they could determine their own path towards it. Furthermore, they started believing that it was possible for Muslims to become world-oriented along with Akhirat-oriented. To study modern Muslim societies and ideas, it is very important to understand the philosophical underpinnings of modernity in modern Muslim thoughts. I have argued here that the revivalist project of Muslim scholars was deeply influenced by the Western philosophical ideas, which, in some way, was, of course, traceable to their own philosophical and intellectual tradition. There is no doubt that Muslims adopted several Western philosophical ideas in the process of reforming their own society. However, they failed to acknowledge the fact and subjected themselves to a great confusion. URL: https://www.newageislam.com/islamic-society/reviving-colonial-india/d/125734 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why EU’s Hijab Campaign Promotes Islamism

By Arshad Alam, New Age Islam 8 November 2021 Rather Than Mounting A Critique, The Campaign Ends Up Celebrating The Veil As The Choice Of All Muslim Women Main Points: 1. Recently the Council of Europe put up a diversity campaign which showed Muslim women in hijab. 2. The advert has now been pulled down but it shows that the EU’s thinking about Islam and Muslim women is deeply problematic. 3. Rather than critique the hijab as an imposition of Islamist politics across Muslim societies, the advert promotes the view that only hijabi women are the true representatives of Islam. 4. This attitude hurts the prospects of scores of Muslim women who are struggling to remove such impositions on the bodies. ----- Hijab or not — no one is smiling about the Council of Europe's ill-fated online campaign ------ The Council of Europe is the European Union’s most important arm to defend human rights and uphold the rule of law. Faced with increasing Muslim migration into Europe, the Council seeks to showcase the principle of diversity; allowing it to represent the continent as a multicultural and multireligious space. Recently, it made an advertisement campaign where the subtext was the appreciation of diversity and pluralism. However, in trying to do so, it ended up showing hijab in a positive light and at places even endorsing it. One of its campaigns had the slogan, ‘Beauty is in diversity as freedom is in Hijab.’ The campaign was subsequently withdrawn after a huge outcry from secularists, right wing nationalists as well as sections of Muslims. For very different reasons, these groups argued that the Council of Europe’s campaign ended up legitimizing the veil which has been forced on multitudes of Muslim women without their choice. Although the campaign has been withdrawn, the episode underscores how the European Union thinks about diversity, inclusivity and the place of Islam within a new Europe. Conflating the hijab with all Muslim women and portraying it as a symbol of diversity is deeply problematic on a number of levels. For one, the campaign needed to be clear about whether they wanted the inclusion of Muslims who are internally very diverse or of Islam which is a set of prescriptions, the interpretation of which, is again, varied. In privileging the hijab, the Council of Europe seems to be buying into a very strict and regressive interpretation of Islam which prescribes the veil as a mandatory piece of dressing for Muslim girls. One fails to understand why the European Union thinks that this is the only Islam possible: an Islam which derives its power from outmoded centuries old traditions and deeply sexist imagination of Muslim woman. Muslim women themselves have critiqued their deprivileged position within the Islamic scriptures and have rejected such impositions as products of patriarchy. Why is it that the European Union is loathe to go with such a modernist interpretation? Is it that the Union believes in some sort of a true Islam and locates it within the discourse of the traditionalist Ulama rather than progressive currents within Islam? Moreover, across the Muslim world, it is not that all Muslim women draw the veil; the practice varies across cultures. But it is also true that most Muslim cultures are now trying to impose a stricter and narrower definition of their religion and women are the first victims of this new found zeal. In the once moderate Indonesia, for example, women are now regularly flogged for being lax in Islamic behaviour, which includes appearing without veil in the public. The veil is nearly compulsory in half the Muslim world. Extremist regimes like Iran, Saudi and Taliban have enforced it with all the requirements of law. In the other half of the Muslim world, the veil might not be legally compulsory but there is huge societal pressure on girls and women to cover themselves up. If women in these societies do not pay attention to this societal norm, then they might face ostracism, ridicule or even downright assault in some cases. Muslim Parents are seen in such societies to teach their young daughters, some still children, to take the veil as a mark of respect for their religion. The reality is that Muslim parents fear their own children: they think that they might leave this practice when they grow up. Hence the best strategy is to catch them young and indoctrinate their minds so that strict religiosity becomes their second nature. And as we all know too well; it is the girls who become the focus of such regressive experiment. Despite such regimes, political and social, which constrains Muslim women’s mobility and freedom, and imposes external strictures on them in the form of the burqa and the veil, women throughout the Muslim world have been struggling against such an imposition on their bodies. In Iran, there are weekly protests against the imposition of the veil and Muslim feminists in multiple societies are trying to educate men and women about the importance of freedom and movement which should be available to both genders. In trying to make the veil synonymous with Muslim womanhood, the European Union is basically debasing its own commitment to gender rights by invisibilizing the struggles of Muslim feminists. After all, through its campaigns it is asking the wider European society to accept the veil, despite the fact that it is a symbol of visible oppression for scores of Muslim women, particularly those living in Islamist regimes. The veil is part of a seventh century value system which should have no place today, except perhaps in the imagination of people like Imran Khan who want to bring back the ‘glorious’ days of the past. European feminists need to understand that by celebrating the hijab and endorsing events like the World Hijab Day, they are not helping Muslim women or even countering Islamophobia. They are in fact enabling a particular reading of Islam, one that is regressive, paternalistic and misogynist. European men and women have gained their freedoms by struggling against the church mandated religion; why is it so hard for them to extend the same courtesy to Muslims who are doing the same? ---- Arshad Alam is a columnist with NewAgeIslam.com URL: 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

Islam is a Religion of Peace or a Religion of War and Violence? Part 1

By Kaniz Fatma, New Age Islam 6 November 2021 Answering To the Widespread Radical Agenda That Islam Is A Religion Of War And Terrorism Main Points: 1. As may be seen from a study of the Qur'an and Sunnah, the passages of the Quran and hadiths that contain combat injunctions are related to defensive warfare. 2. Peace is a magnificent blessing of Allah for humanity, according to the holy Quran 3. If we look at the Quran as a whole, we might conclude that combat was permitted in the face of injustice and evil. In today's world, we can understand why battling terrorism is acceptable. 4. God Almighty, who chose Islam as a religion (Din) (3:19) and filled it with a message of peace and welfare. 5. It is our responsibility to continue to spread the message of the Quran, which emphasises the importance of fostering peace. ..... One topic that is frequently raised is whether Islam is a peaceful and quiet faith. Answers to this question are generated by two categories of people. One party claims that Islam encourages terrorism, while the other believes that Islam teaches peace and safety, with the rules of battle having to do with the abolition of oppression. In terms of argumentation, both sides cite evidence from the Qur'an and Sunnah to support their claims. In light of these two points, I believe that whether Islam is a religion of peace or a religion of terrorism is a matter of interpretation. A major portion of the world's Muslim population views Islam as a religion of peace, whereas a smaller portion views Islam as a religion that commands to slit the throats of unbelievers and polytheists. After examining these two groups, I have come to the conclusion that Islam teaches peace. As may be seen from a study of the Qur'an and Sunnah, the passages of the Quran and hadiths that contain combat injunctions are related to defensive warfare. Civilians should not be slain in a condition of peace, according to the Qur'an and Sunnah. Not only does Islam value peace above war and bloodshed, but it also encourages patience and forgiveness toward opponents. The holy Quran promotes peace and establishes a unique case for doing so. It can be deduced from the fact that Iman (faith), which is derived from the Arabic word Amn (peace), is seen as a tremendous benefit for mankind. The spiritual experience of having faith in Allah leads to the realisation that humans’ fear will be replaced with peace. The believers are given good news in the holy Quran: “He will replace their fear with peace and security so that they will worship God alone and consider no one equal to Him” (24:55) Peace in exchange for dread, according to a Prophet’s (peace be upon him) statement is quoted as below: Allah will assist human beings in building peace to the point where a woman will be able to travel fearlessly from Madina to Al-Hamra, or even beyond, without the need for an escort, and no thief or robber will be able to scare her. (Musnad Ahmad bin Hambal) Peace is a magnificent blessing of Allah for humanity, according to the holy Quran. In the Quran, Allah says of this virtue, “Who provides them with food against hunger and with security against fear (of danger” (106:4) One of the Quran's verses plainly states that the true purpose of the Quran's revelation and the sending down of the Prophet (peace be upon him) is to open paths of peace for humanity. The verse in question is as follows: “There has indeed come to you a light from Allah (i.e., Muhammad [blessings and peace be upon him]) and an Enlightening Book (i.e., the Holy Qur’an). By this Allah guides those who seek His pleasure to the paths to peace (and security) and takes them out of darkness (of ignorance and disbelief) by His command and leads them to the light (of faith and guidance) and directs them towards the straight road.” (5:15-16) The way to peace, according to the Quran, is essentially the path to light. All deeds that combat oppression and injustice and promote peace and kindness are acceptable in the Quran. One of the Quranic verses clearly establishes this fact, “O, believers! Holding fast to the cause of Allah, bear witness based on justice. And let not (even) the extreme hostility against a people provoke you into abstaining from justice (in their case). Always do justice, (for) it is closer to piousness. And fear Allah. Indeed, Allah is Well Aware of your works.” (5:8) Since its inception, Islam as a religion has played a crucial role in fostering peace and justice. It is odd, though, that some people regard Islam as a religion of war and violence. When we look at it in the light of today, we can see that it is primarily due to so-called Muslims who have given Jihad a completely erroneous connotation and equated it with violence and oppression. If we look at the Quran as a whole, we might conclude that combat was permitted in the face of injustice and evil. In today's world, we can understand why battling terrorism is acceptable. This is something that the Quran attests to. “Permission (to fight in defence) is granted to those against whom (aggressive) war is waged. (This permission is granted to them) because they were oppressed and Allah is doubtlessly All-Powerful to help them (the oppressed). They are those who were unjustly expelled from their homes simply because they said: ‘Our Lord is Allah.’ And had Allah not been repelling one (aggressive) class of human society by the other (through defensive struggle), the cloisters (temples), synagogues, churches and mosques (i.e., religious centres and places of worship of all religions) would have been ruined where Allah’s Name is abundantly commemorated. And whoever helps (the Din [Religion] of) Allah, Allah surely helps him. Allah is indeed All-Powerful, Ever-Dominant.” (22:39-40) In another passage of the Quran, a similar point is stated: “What has happened to you (Muslims) that you do not fight in the cause of Allah (for the freedom of the oppressed and the elimination of terrorism against them), whereas those weak, helpless and tyrannized men, women and children who call out (for their freedom): ‘O our Lord! Rescue us from this town whose (affluent and influential) people are oppressors, and appoint for us some guardian from Your presence, and make someone our helper from Your presence’?” (4:75) It's worth noting that Muslims were given permission to wage war against injustice, terrorism, and wrongdoings in order to protect the weak and helpless, but they were forced to do so under severe restrictions. Allah says, “And fight (in defence) in the cause of Allah against those who impose war on you. (Yes,) but do not exceed limits. Surely, Allah does not like those who exceed limits.” (2:190) This verse expresses Allah's hatred for violence and excess. He only supports war when there is no other option. This can also be extrapolated from another verse, which states that if adversaries seek reconciliation during a conflict, Muslims must also seek reconciliation, as Allah instructs. “But (do not fight) those who have allied with a people that between you and them there is a (peace) treaty, or who (losing heart) come to you in such a state that their breasts are afflicted (with this obsession) whether they should fight you or their own people. If Allah had so willed, He (strengthening their hearts) would have given them supremacy over you. Then they would certainly have fought you. So if they keep away from you and do not fight you and send you (a message) for peace, then (in the interest of peace) Allah has left no way open for you (to launch any aggression) against them.” (4:90) In the following verse, a similar point is made; “And if they (the combatant or hostile disbelievers) incline to peace and reconciliation, you also incline to it and put your trust in Allah. Surely, He alone is All-Hearing, All-Knowing.” (8:61) So far, we've seen that the Quran wishes to encourage peace and reconciliation. We can therefore deduce from the preceding discussion that the Quran permits its adherents to undertake defensive war solely in the situation of protecting the vulnerable and oppressed and that this does not make Islam a violent faith. As a result, individuals who have misinterpreted verses of the Quran pertaining to allowing war in defence of religious oppressors and have used them to slaughter innocent people living in peace are really breaking Islam's true objective, which is the establishment of peace. As we've seen, Allah Almighty despises violence and one's going above one's limitations. He only supports war when there is no other option. According to the Quran: But (do not fight) those who have allied with a people that between you and them there is a (peace) treaty, or who (losing heart) come to you in such a state that their breasts are afflicted (with this obsession) whether they should fight you or their own people. If Allah had so willed, He (strengthening their hearts) would have given them supremacy over you. Then they would certainly have fought you. So if they keep away from you and do not fight you and send you (a message) for peace, then (in the interest of peace) Allah has left no way open for you (to launch any aggression) against them.” (4:90) “By this Allah guides those who seek His pleasure to the paths to peace (and security) and takes them out of darkness (of ignorance and disbelief) by His command and leads them to the light (of faith and guidance) and directs them towards the straight road.” (5:15-16) “What has happened to you (Muslims) that you do not fight in the cause of Allah (for the freedom of the oppressed and the elimination of terrorism against them), whereas those weak, helpless and tyrannized men, women and children who call out (for their freedom): ‘O our Lord! Rescue us from this town whose (affluent and influential) people are oppressors, and appoint for us some guardian from Your presence, and make someone our helper from Your presence’?” (4:75) “And if they (the combatant or hostile disbelievers) incline to peace and reconciliation, you also incline to it and put your trust in Allah. Surely, He alone is All-Hearing, All-Knowing.” (8:61) These are the Quranic messages to consider. God Almighty, who chose Islam as a religion (Din) (3:19) and filled it with a message of peace and welfare, prefers peace to war to the point where He commands the entire Muslim community, through the prophet (peace be upon him), to accept the hands extended for peace and tranquilly, even if the opponents (enemies) have evil intentions. This was the spirit of the Hudaibiyya Treaty. Historians such as Ibn Ishaq, Ibn Hisham, Ibn Khuldoon, Ibn Saad, and Ibn Katheer report that when the Prophet (peace be upon him) came to Makka from Madina in 6 Hijri to perform Hajj (pilgrimage), he had seventeen hundred devotees in his company who were all willing to sacrifice everything on his word and fight any enemy, but they were never commanded to attack. They didn't even battle the Quraish tribe's two hundred riders who had courageously approached the Prophet's tent (peace be upon him). The pagans of Makka refused to let the Prophet and his 1700 companions enter the city and conduct Hajj when they arrived in Hudaybiyyah. Entering the city by force or battle, according to the Prophet (peace be upon him), would result in slaughter. It was for this reason that he and his companions reached an agreement that they would not be prevented from making their Hajj next year, and that there would be no violence between the two parties until then. Most of the seventeen hundred strong followers who made up the Prophet's (peace be upon him) group were opposed to Hudaybiyyah's peace treaty, according to Ibn-e-Ishaq and other historians. This pact was openly opposed by companions such as Hazrat Abu Bakr, Hazrat Umar Farooq, and Hazrat Ali Muraza. According to the narrative in Ibn-e-Hisham, Hazrat Umar Farooq even asked the Prophet whether he was not Allah's messenger. “I am Allah's Messenger," the Prophet (peace be upon him) said, "but we are the believers, and they are the non-believers." Then Hazrat Umar inquired as to why they should be so fearful of their beliefs and why they should not confront the enemy. "I believe in Allah, and I am Allah's Messenger," the Prophet replied patiently. I shall never go against Allah's command.” (Ibn-e-Ishaq, Ibn Hisham; Vol 2, p.220) As a result, it was Allah's will that there be no bloodshed between the Prophet (peace be upon him) and the pagans of Makkah, but rather peace between the two parties. Finally, from this experience, the companions (peace be upon him) learned the lesson of peace treaty. The pagans of Makkah broke the peace deal, according to history. After that, the fighting began. When the Prophet (peace be upon him) arrived in Makkah, he gave the following announcement: “Those who seek refuge in the house of Abu Sufiyan shall be in peace and those who shall be in the house of Hakam bin Hazam shall remain indoors and shall have peace there.” It's worth noting that the Prophet and his companions did not battle all Mushrikin, but only those who broke the peace accord and attacked them, as stated in verse 2:191. The Prophet had the following proclamation made to distinguish between the harmless Mushrikin and the violent Mushrikin: “Those (Mushrikin, pagans) who seek refuge in the house of Abu Sufiyan shall be in peace and those who shall be in the house of Hakam bin Hazam shall remain indoors and shall have peace there”. According to Ibn-e-Aseer, the Prophet (peace be upon him) had his followers swear that they would not kill anyone on that day unless someone took up arms and attacked them. "This is the day of welfare and preserving bonds," the Prophet remarked as he entered the precincts of Kaaba and addressed the pagans of Makkah. He didn't announce just that day as a day of welfare and bond-keeping. He did, however, address the entire human race when he said, “O Adam's sons and all the men and women of the world! Your blood, your possessions, and your prestige have been declared forever forbidden - they are as precious to you as this day and month in this Baitul Haram.” On that day, the Prophet (peace be upon him) declared human life to be sacrosanct. Stanley Lane Pole enumerates the Prophet's (peace be upon him) tolerance, forgiveness, and magnanimity: “Facts are harsh things and it is fact that the day of Muhammad’s greatest triumph over his enemies was also the day of his grandest victory over himself. He freely forgave the Quraish all the years of sorrow and cruel scorn they had inflicted on him: he gave amnesty to the whole population of Makka.” (The Prophet and Islam) S.P. Scott writes: “His magnanimity and the profound knowledge of the human heart which stamped a leader of men were evidenced by his noble conduct and princely liberation to the Quraish after the conquest of Makkah” (History of the Moorish Empire in Europe, Vol -1, pp 98-99 op. cit. The Arabian Prophet, p-390) The holy Quran establishes a fundamental guideline in this regard, saying: “Whoever killed a person (unjustly), except as a punishment for murder or for (spreading) disorder in the land, it would be as if he killed all the people (of society); and whoever (saved him from unjust murder and) made him survive, it would be as if he saved the lives of all the people (of society, i.e., he rescued the collective system of human life). And indeed, Our Messengers came to them with evident signs. Yet, even after that, the majority from amongst these people are certainly those who commit excesses in the land” (5:32) URL: https://www.newageislam.com/radical-islamism-jihad/religion-peace-war-violence/d/125721 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

Who Will Bell the Cat – The Terrorism, the Militancy, the White Supremacism and the Phobia Creators: Superpowers or Spiritual Inclusive Power?

By Arman Neyazi, New Age Islam 6 November 2021 ‘War On Terror Nations' Never Willed To Defeat Terrorism, Militancy And Sectarianism. Main Points: 1. Crimes against humanity become the reason for the divine wrath. 2. Terrorists have brought Islamophobia and Islam hatred for the religion that is the most peaceful and inclusive. 3. Society is divided into minuscule portions into the lines of religion, sectarianism and regionalism. 4. The powers that matter do not seem to be in any hurry of arresting the reasons and causes of human suffering. 5. Wars among the nations, religions and religious faiths are necessary to maintain the supremacy of those who call themselves ‘developed’. ------ Crimes against Humanity Become the Reason for the Divine Wrath Allah, the Most Exalted, the All-Knower warns and commands people of the consequences of their evil deeds. Allah, the All-Knower says in the Holy Quran, An-Nahl: 112, that He bestowed the people of Mecca with all the glorious gifts of nature and environment that bloom human beings life into happiness and prosperity. But the people of Mecca did not respect what they were blessed of rather engaged in conspiracies, crimes, corrupt practices and deception against their fellow beings. Their crimes against humanity became the reason for the divine wrath and this town fell into the ditch of utmost poverty and horrible inhuman pains. Consider the following verse: And Allah presents an example: a city [i.e., Makkah] which was safe and secure, its provision coming to it in abundance from every location, but it denied the favours of Allah. So Allah made it taste the envelopment of hunger and fear for what they had been doing. (An-Nahl: 112) - Sahih International Above mentioned verse of the Holy Quran is the story of present-day beautiful and progressive Syria, Iraq, Kuwait, Libya and Afghanistan etc. These countries are facing divine wrath in the form of terrorism and militancy in the name of religion and sectarianism. All the terrorist organisations are fighting for the sake of religion and its ethos, as they say. But what is the result? They have brought Islamophobia and Islam hatred for the religion that is the most peaceful and inclusive. Islam is the religion that is embedded with the essence of inclusivity ("O mankind, indeed we have created you from male and female, AL-Hujurat - 13), peace (And do not kill any soul (a person) - Al-Isra: 33), and justice for all (“God commands justice and fair dealing…” An-Nahl: 90). Terrorists are indulging in every act that is degrading Islam and Islamic ethics. The Holy Quran identifies the terrorists, militants and phobia mongering people in the following verse: Whenever he attains authority, he goes about the earth spreading mischief and laying to waste crops and human life, even though Allah (whose testimony he invokes) does not love mischief. (Al-Baqarah: 205) Ever-increasing human suffering is not going to subside shortly. The reason behind the world of atrocities is the ever-increasing power-hungry and pseudo-secular politicians not acknowledging their fault of bringing upheavals in the lives of their respective followers. Nor do they seem to be in any hurry of arresting the reasons and causes of the human sufferings. The financial inequality in the world is rapidly growing manifold. We proudly go through the news of the rich getting richer, with no news of how the poor are getting poorer. This is because the newspapers we read are owned by the rich of the world who are interested in the search of new avenues of sucking the blood of the people who do not matter to them. Society is divided into minuscule portions into the lines of religion, sectarianism and regionalism. The activist organisations and the nations that talk of human rights have not even taken notice of the majoritarianism of the rich countries. Developed, these nations should not be called for whether an individual or a nation is developed only when there is no hypocrisy left in it. So it can be said that the so-called developed nations have failed to bell any of the cats – terrorism, militancy, white supremacism or sectarianism. These cats have grown into horrible lions that are more stupendous to be clubbed. Spiritually speaking, it is said that, where there is a will, there is a way. Looking at the present prevailing terrifying world situation and the decades of a fight to bring them under control, it can easily be said that these ‘War on terror nations' never willed to defeat terrorism, militancy and sectarianism. The raging war among the nations creates a market for killing weapons that these, 'fighting against terror nations' manufacture and sell. This devastating weapon industry is the only bread and butter earner source on which their supremacy rests. The human killing weapon industry will prosper as much there will be wars hence wars among the nations, religions and religious faiths is necessary to maintain the supremacy of those who call themselves ‘developed’. All those who are indulging in terror, militancy and all other kinds of human sufferings, there is a warning for them in the Holy Quran: …. surely Allah does not make the work of mischief-makers to thrive. (Yunus: 81) File photo of US Special Representative for Afghanistan Zalmay Khalilzad and Taliban's top political leader Mullah Abdul Ghani Baradar signing the peace agreement, Doha | ANI Photo ----- Reports on the War on Terror War on terror was supposed to track and finish terrorism from its roots, as they say, was in Afghanistan, but after a two-decade war, the result is that the cats have been given the mousses that were supposed to be provided safety, by the government fighting against terror, on a platter. If all the losses of the dear lives of the civilians, military personnel and even the terrorists make sense, it was worthwhile. If not the so-called developed nations have brought humanity to its knees. Consider what the following reports say: According to a 2021 study conducted by the Watson Institute for International and Public Affairs: ...several post-9/11 wars participated in by the United States in its war against terror have caused the displacement, conservatively calculated, of 38 million people in Afghanistan, Pakistan, Iraq, Libya, Syria, Yemen, Somalia, and the Philippines; 26.7 million people have returned home the following displacement. The study estimated these wars caused the deaths of 897,000 to 929,000 people, including over 364,000 civilians, and cost $8 trillion. (Courtesy: War on Terror/ From Wikipedia, The Free Encyclopaedia) Religious Terrorism According to the Global Terrorism Index by the University of Maryland, College Park, religious extremism has overtaken national separatism and become the main driver of terrorist attacks around the world. Since 9/11 there has been a five-fold increase in deaths from terrorist attacks. The majority of incidents over the past several years can be tied to groups with a religious agenda. Before 2000, it was nationalist separatist terrorist organizations such as the IRA and Chechen rebels who were behind the most attacks. The number of incidents from nationalist separatist groups has remained relatively stable in the years since while religious extremism has grown. The prevalence of Islamist groups in Iraq, Afghanistan, Pakistan, Nigeria and Syria is the main driver behind these trends. Four of the terrorist groups that have been most active since 2001 are Boko Haram, Al Qaeda, the Taliban and ISIL. These groups have been most active in Iraq, Afghanistan, Pakistan, Nigeria and Syria. Eighty per cent of all deaths from terrorism occurred in one of these five countries. In 2015 four Islamic extremist groups were responsible for 74% of all deaths from Islamic terrorism: ISIS, Boko Haram, the Taliban, and al-Qaeda, according to the Global Terrorism Index 2016. Since approximately 2000, these incidents have occurred on a global scale, affecting not only Muslim-majority states in Africa and Asia, but also states with non-Muslim majorities such as the United States, United Kingdom, France, Germany, Spain, Belgium, Sweden, Russia, Australia, Canada, Sri Lanka, Israel, China, India and Philippines. Such attacks have targeted both Muslims and non-Muslims, however, the majority affect Muslims themselves. Terrorism in Pakistan has become a great problem. From the summer of 2007 until late 2009, more than 1,500 people were killed in suicide and other attacks on civilians for reasons attributed to a number of causes—sectarian violence between Sunni and Shia Muslims; easy availability of guns and explosives; the existence of a "Kalashnikov culture"; an influx of ideologically driven Muslims based in or near Pakistan, who originated from various nations around the world and the subsequent war against the pro-Soviet Afghans in the 1980s which blew back into Pakistan; the presence of Islamist insurgent groups and forces such as the Taliban and Lashkar-e-Taiba. On July 2, 2013, in Lahore, 50 Muslim scholars of the Sunni Ittehad Council (SIC) issued a collective fatwa against suicide bombings, the killing of innocent people, bomb attacks, and targeted killings declaring them as Haram or forbidden. In 2015, the Southern Poverty Law Centre released a report on terrorism in the United States. The report (titled The Age of the Wolf) found that during that period, "more people have been killed in America by non-Islamic domestic terrorists than jihadists." The "virulent racist and anti-Semitic" ideology of the ultra-right-wing Christian Identity movement is usually accompanied by anti-government sentiments. Adherents of Christian Identity are not connected with specific Christian denominations, and they believe that whites of European descent can be traced back to the "Lost Tribes of Israel" and many consider Jews to be the Satanic offspring of Eve and the Serpent. This group has committed hate crimes, bombings and other acts of terrorism. Its influence ranges from the Ku Klux Klan and neo-Nazi groups to the anti-government militia and sovereign citizen movements. Christian Identity's origins can be traced back to Anglo-Israelism, which held the view that the British people were descendants of ancient Israeltes. However, in the United States, the ideology started to become rife with anti-Semitism, and eventually, Christian Identity theology diverged from the philo-Semitic Anglo-Israelism and developed what is known as the "two-seed" theory. According to the two-seed theory, the Jewish people are descended from Cain and the serpent (not from Shem). The white European seed line is descended from the "lost tribes" of Israel. They hold themselves to "God's laws", not to "man's laws", and they do not feel bound to a government that they consider run by Jews and the New World Order. The Ku Klux Klan is widely denounced by Christian denominations. Israel has had problems with Jewish religious terrorism even before its independence in 1948. During the British mandate over Palestine, the Irgun were among the Zionist groups labelled as terrorist organisations by the British authorities and United Nations for violent terror attacks against Britons and Arabs. Another extremist group, the Lehi, openly declared its members as "terrorists". Historian William Cleveland stated many Jews justified any action, even terrorism, taken in the cause of the creation of a Jewish state. In 1995, Yigal Amir assassinated Israeli Prime Minister Yitzhak Rabin. For Amir, killing Rabin was an exemplary act that symbolized the fight against an illegitimate government that was prepared to cede Jewish Holy Land to the Palestinians. (Courtesy: Terrorism/ From Wikipedia, The Free Encyclopaedia) Above mentioned reposts mirror the result that the world has finally achieved from the war on terror, therefore, now it is time to return to humane treatment that all the religions and religious faiths have approved and that is the treatment of the soul through spiritualism. How can we heal our cultural fractures? / Image: REUTERS/Akhtar Soomro ------ Spiritual Upbringing of the World – Cure of All Kinds of Evil Allah the Exalted has revealed the Holy Quran for the guidance of the human being. The Holy Quran has the warnings for the inhuman treatment of His creations and has the guidance for the people who have lost the righteous path. All those who are indulging in the terror, militancy and all other kinds of human sufferings, there is a warning for them in the Holy Quran: …. surely Allah does not make the work of mischief-makers to thrive. (Yunus: 81) Because of this or that reason, terrorism, militancy, white supremacism and sectarianism (in all the religions) are there waiting to bury humanitarian ethics and bring unaccountable human losses to the world, no one can deny this fact. Terrorism, militancy, phobias or sectarianism are nothing but mental health cases. All such people who practice the burying tactics of humanity need to be treated but not with weapons, with compassion and kindness. If the disease is there, the cure has to be round the corner. Consider what Allah the Exalted says in the Holy Quran and Prophet Muhammad Pbuh in a tradition: For indeed, with hardship [will be] ease. (Ash-Sharh - 5) We send down the Quran as a healing and mercy for the believers, but it only increases the wrongdoers in loss. (Al-Isra: 82) Abu Hurairah (RA) narrates, the Prophet (Pbuh) said, “Allah (God) did not send down a disease without having sent down its cure.” The world is in immediate need of going for the treatment of terrorism, militancy and supremacism of every kind. Deadly weapons are not the answer, the answer is spreading the teachings of religious leaders and Sufis of all the religions and faiths. It is not that only those are suffering whose sufferings are visible. Those who are the injectors of the suffering on human beings are also suffering. Their wounds are invisible. They are ill at heart. Their suffering is more painful as they do not know that they have inflicted sufferings on themselves. Illusion does not have a long life. The bad men of the society are living in the illusive world that is created by the fake religious teachings of the fake religious scholars. The lives of the disillusioned terrorists and terrorist mistresses that have joined terrorist groups, taking it as their religious duty, is a lesson for the would-be terrorists and militants. But their pathetic mental health does not come in the open for the world to know. The world should know how their elusive world of religion has disenchanted and how they think they were on the unrighteous path. Spiritual Gurus and Their Description of Spiritual Healing "All healing is first a healing of the heart." - Carl Townsend "Although the world is full of suffering, it is also full of the overcoming of it." - Helen Keller "The practice of forgiveness is our most important contribution to the healing of the world." - Marianne Williamson "Healing yourself is connected with healing others." - Yoko Ono "Love one another and help others to rise to the higher levels, simply by pouring out love. Love is infectious and the greatest healing energy." - Sai Baba And to conclude, consider the following: "Gracious words are a honeycomb, sweet to the soul and healing to the bones." - Proverbs 16:23-25 "Our sorrows and wounds are healed only when we touch them with compassion." - Buddha And Allah Know the Best. ----- Arman Neyazi is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/radical-islamism-jihad/terrorism-militancy-white-supremacism-phobia-spiritual/d/125719 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

Imran Khan Government’s Agreement with the Tehreek-e-Labbaik Pakistan Will Usher Pakistan into Another Era of Religious Extremism

Tehreek-e-Labbaik Pakistan Demands That They Be Allowed To Function As a Political Party Main Points: 1. They demand the ouster of French ambassador to Pakistan. 2. They demand the closure of French embassy in Pakistan. 3. Barelvi group TLP is inspired by the success of Deobandi groups in Pakistan. 4. By compromising with Deobandi groups, Pakistani governments showed the Barelvi groups the way to capture power. ---- New Age Islam Staff Writer 5 November 2021 Imran Khan, Prime Minister of Pakistan (File Photo) ------ Imran Khan’s surrender to the Barelvi radical group Tehreek-e-Labbaik Pakistan’s diktat is a new chapter in the politicization of religion in the country that has long seen the emergence of Deobandi and Wahhabi extremist groups and their growing power. Till now, it was the Deobandi and Wahhabi religious groups that wielded social and political power. Groups like TTP, Sipah-e-Sahaba, and LeT had the support of the government and the army. They made inroads into the Pak Army and the bureaucracy and on many occasions made the government kowtow their demands. The TTP even helped Nawaz Sharif win the elections and so enjoyed the support of his brother Shahbaz Sharif when he was the chief minister of Punjab. The clerics associated with the madrasas run by the Deobandi group’s wielded enormous support in Pakistan. The Barelvi groups, though not supportive of violence and terrorism, had their own extremist beliefs on Khatm-e-Nabbuwat (Finality of the Prophet) and Blasphemy and pressurized the government to go back on minor changes in the law to accommodate the Ahmadiyyas. They also opposed any changes in the Blasphemy Law demanded by the former Punjab governor Salman Taseer. The groups violent extremism was demonstrated first when a Barelvi fanatic Mumtaz Qadri gunned down Salman Taseer for his demand to repeal the Blasphemy Laws. Since then, The Barelvi extremism has been on the rise and Bareilwi clerics have been flexing their sectarian muscle to make their presence felt in the political arena of the country. They staged violent protests in the country last year when the French President Macron said that Islam was in crisis and launched a series of steps to curb Wahhabi extremism in France. The Bareilwi group TLP also demanded the closure of French Embassy in Pakistan. (File Photo) ----- The Tehreek-e-Labbaik Pakistan again staged a violent protest for two weeks now during which violent clashes with the police witnessed the destruction of public property and the death of a number of policemen. They have been demanding the closure of French Embassy and the recall of the French Ambassador. They have also been demanding that they should be allowed to function as a political party. This means that they want to capture power and establish a Barelvi government at the Centre. This may be fallout of the government of the Wahhabi group Taliban in Afghanistan. The Barelvis might have realized that despite being in the majority in Pakistan, they did not have powerful political presence like the TTP or other Wahhabi groups active in the country. Therefore. The Barelvi group Tehreek-e-Labbaik Pakistan has decided to claim their political pound of flesh. Hence the violent protests. Imran Khan had to surrender to the group because of the intensity and enormity of the protests. This also holds a lesson for the Imran Khan government that by surrendering to the Wahhabi groups in the country it has showed the way to the Barelvi groups to assert power. Until now the Barelvi groups only confined their movements to Blasphemy and Finality of the Prophethood. But now they seem to have made the decision to capture power to establish a Barelvi government in Pakistan. If it becomes a possibility, then Pakistan will see a greater demonstration of extremism violence and victimization of minorities. Ayesha Siddiqua’s article, therefore, sees in the agreement between the Imran Khan government and the TLP a grim and bleak future of secularism and religious harmony in Pakistan. ----- Imran Khan’s Secret Agreement with TLP Has Brought the Barelvi Jinni out Of the Bottle By Ayesha Siddiqa 3 November, 2021 Imran Khan govt had said it won't tolerate TLP goons breaking the law. Then Army Chief Bajwa got top businessmen and religious leaders to help draw an agreement with the group. Representation image | A demonstration of protest by Tehreek-e-Labbaik (TLP) supporters against the top court's verdict on Asia Bibi | @nailainayat/Twitter ----- The Imran Khan government, like its predecessors, has arrived at an agreement with the Barelvi religious-political group, Tehreek-e-Labbaik Pakistan, which was marching towards Islamabad for release of their leader and ouster of France’s ambassador from Pakistan. Besides talks with the government, it was the timely intervention by Army Chief Qamar Javed Bajwa that saved the day. Proving the members of Imran Khan Cabinet including National Security Advisor Moeed Yusuf wrong, who had claimed that the government would not tolerate breaking of law by the TLP miscreants, the general got top businessmen and religious leaders to help draw yet another secret agreement. The government has refused to disclose the details of the arrangement, but it is clear that a politically expensive agreement has been inked as a result of which the TLP will get more than a pound of flesh for calling off its march. The first agreement that the TLP signed with the previous government of Nawaz Sharif in late 2017 was to call off a protect against minor changes in electoral laws that would have accommodated the Ahmadiyya community, which majority Muslims in Pakistan and around the world do not consider as Muslims. Pakistan even passed a constitutional amendment in 1974 declaring them as non-Muslims. Since then, individuals from Ahmadiyya community are systematically victimised. The 2017 agreement was reportedly facilitated by the outgoing Inter-Services Intelligence (ISI) chief Lt. General Faiz Hameed in which another general, head of Rangers Punjab, was caught on camera distributing money to TLP protesters. After that arrangement, there was no looking back for the Barelvi group, which also became popular because of its leader Khadim Hussain Rizvi who is known for letting out invectives. Who is TLP? On the surface, the TLP is like any other religious group in Pakistan, which was either made or assisted by the Army. One is reminded of other groups like the Deobandi Jaish-e-Mohammed (JeM), Sipah-e-Sahaba Pakistan (SSP), Harkat-ul-Mujahideen (HuM) or the Ahl-e-Hadith Lashkar-e-Taiba (LeT) – all had support of the military in surviving in return for furthering their ideological support base in the society. But the TLP is different from these groups as it was never engaged in violence outside Pakistan. Barring a small unit from South Punjab, Barelvi religious groups have largely stayed away from the State’s wars abroad. The TLP’s agenda is very political and reactive and its creation very much a result of the politics within Pakistan. The TLP formally became a party in 2016 consolidating around the death-by-hanging in the same year of Mumtaz Qadri, the security guard who shot dead Punjab governor Salman Taseer in 2011 for supporting a Christian woman, Asiya bibi, who was accused of blasphemy. The TLP began to find its feet after the 2017 sit-in and run-in with the police in which the ISI not just helped, but also assisted TLP goons in beating up police officers in Islamabad. I personally met officers from the Bara Kahu (suburban Islamabad) police station who spoke of being attacked with wooden sticks laden with nails. The police officers knew their attackers. It was a sad case of State institutions harming other State institutions to maximise power. Since the first sit-in and encounter, the TLP has threatened mass protest at least thrice and each time around the two issues of the finality of Prophet (khatme Nabuwat) and blasphemy that are also the party’s main selling points. A Dangerous Agreement The establishment has brought the dangerous jinni out of the bottle. The agreement will have an impact at four levels. First, ideologically, the agenda laid out by the TLP is what will guide all other stakeholders. No other party is likely to cross the threshold on blasphemy or Khatm e Nabbuwat. Since the party entered the socio-political arena, even its ideological rivals like Deobandi and Ahl-e-Hadith had to support the rhetoric on these issues wholeheartedly. In this respect, it will now paint the colour of Pakistan’s religious-nationalism deeper than before. Second, the Barelvi party has overtaken powers of pirs to set the ideological and political agenda. The politics of Punjab and Sindh is dominated by pirs or a combination of interests between agriculturists or landowning pirs. The shrines dominated politics for a long time, which also means control of the social discourse that created some space for minority groups. Though this began to change much earlier, the entry of the TLP in politics has raised the bar for the pirs. The rising number of small towns throughout these two provinces, the growing urbanisation combined with the advent of technology, social media, and some literacy (not to be confused with education) has changed the political taste of the constituent. The pirs contesting elections or having some role in politics will now be judged much more on the position they take on blasphemy and Khatme Nabuwat. The pirs have a challenge but the TLP brings them power as well. The State’s support to Deobandi and Ahl-e-Hadith militancy had muddied the waters for even the pirs. The Barelvi political-militancy put them back in center stage not just religiously but also more central to politics of the state. It were more than a dozen pirs of important shrines around the country that met the prime minister to help avoid a conflict between the TLP and the government. Third, the TLP’s relevance for the establishment is adjusting the domestic political balance, especially in pushing back the conservative Pakistan Muslim League – Nawaz (PMLN). Notwithstanding Imran Khan’s growing unpopularity, the generals remain sceptical of allowing Nawaz Sharif back into corridors of power or entry of his daughter Maryam. While there are many theories floating around regarding the real reason for the latest TLP protest and it certainly denotes tension within the establishment, one cannot ignore that the prime reason for the march to Islamabad was to erode Sharif’s support base or divert the neutral voter. Though the TLP did not manage a single seat from Punjab in the 2018 elections, the fact that it now has a solid ideological vote bank in every constituency, which like the Deobandi vote bank will be used to negotiate at the local and national level with major parties, cannot be ignored. Finally, the Barelvi jinni is far more dangerous than its Deobandi or Ahl-e-Hadith counterparts because of the ideological following across the spectrum, which includes the armed forces. Even though the military remains professionally controlled and strictly hierarchical, the Jawan’s ideological sensibility is equally affected by the TLP rhetoric. An Army chief can continue to function but will feel seriously restrained in case of a battle within the institution in which ideology is used against him. General Bajwa had to reach out to Barelvi ulema, which, besides being a signal to his own men of his ability to solve political problems, was also a proclamation that religious nationalism of the State won’t be abandoned. Bajwa, in any case, has organised more private religious gatherings throughout his career as the service chief to command support of his men. Although the TLP didn’t win a seat in Punjab during the last elections, it is also a battle for controlling Punjab where the bulk of the military comes from. One is reminded of the early 2000s when the then army chief General Ashfaq Kiyani would not dare conduct a military operation against militants in tyhe tribal areas due to its impact on peace and stability in Punjab. There is no doubt that the TLP will ultimately be managed. It will get challenged from within the religious opposition. The unhappiness of Maulana Tahir Ashrafi, the Deobandi head of the Ulema Council, with the agreement indicates an ideological competition and discomfort. In case of a major threat, the establishment could use the divide-and-rule formula. Also, once the Army and ISI reach their tolerance threshold or the party runs out of efficacy for the establishment the latter will use the method it uses typically to bring down power of a group: create and insert a rival group and encourage internal conflict to bring down overall power. it will be pushed through possible insertion of some rival group. But strategically, this means that the new TLP rival will be even more vicious and drastic in their agenda. In today’s Pakistan, the mullah is a serious stakeholder ready to cut a deal with the establishment for short-term gains but long-term socio-political impact. ----- Ayesha Siddiqa is Senior Fellow at the Department of War Studies at King’s College, London. She is the author of Military Inc. Views are personal. (Edited by Prashant) Source: The Print URL: https://www.newageislam.com/radical-islamism-jihad/imran-khan-tehreek-e-labbaik-pakistan-tlp-extremism/d/125711 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

Deepawali, the Festival of Lights is a Festival of Inclusiveness

By Arman Neyazi, New Age Islam 4 November 2021 Festivals without Spreading the Message of Love Compassion and Inclusiveness among All Human Beings Cannot Be Festivals At All Main Points: 1. When the surrounding is bathed in lights, one cannot but feel happy inside his self-being 2. It is in nature that a person feels happiness inside his self when he sees people happy around him. 3. It is by divine attributes of human life that Holi, Deepawali, Christmas and Eid ul Azha, Eid ul Fitr create an atmosphere of the divine light of happiness in the environment. 4. Some of us are continuously being misguided from the righteous path of truth and love. ----- Diverse & Inclusive Festival Culture/ GreenEvents ---- When the surrounding is bathed in lights, one cannot but feel happy inside his self-being. Festivals without spreading the message of love compassion and inclusiveness among all human beings cannot be festivals at all. It is in nature that a person feels happiness inside his self when he sees people happy around him. One wishes or does not wish it is by divine attributes of human life that Holi, Deepawali, Christmas and Eid ul Azha, Eid ul Fitr create an atmosphere of the divine light of happiness in the environment. It is a divine plan of Allah, the Creator of the universe to make His creation understand the importance of inclusiveness. There have been Sufis, Rishis and Munis with the divine light of knowledge who understood Creator’s plan and taught their disciples to be united, as united we stand and divided we fall. It is not that today’s corrupted society does not understand the value of divine attributes of brotherhood and does not celebrate it but, yes, some of us are continuously being misguided from the righteous path of truth and love. A country like India that has a different regional linguistic dialect after every few miles and where people celebrate every festival as an Indian festival, be it of any religion or region can never be divided into religious orders. There is no country in the world with so many diverse cultures and traditions being celebrated inclusively. We, the people of India, do not celebrate our festivals without the company of our neighbours. There is no concept of ‘others’ when it comes to festivities of festivals or other social celebrations like weddings. We the people of the world are born to one parent and then divided into nations so that we understand each other and live like a family of Allah the Exalted. Consider the verse from the Holy Quran: “O mankind, indeed We have created you from male and female and made you peoples and tribes so that you may know one another” Quran 49:13) Allah the Most Compassionate revealed the Holy Quran on Prophet Muhammad Pbuh and described him as, “We have not sent you, [O Muhammad], except as a mercy to the worlds." (Quran: 21-107), meaning thereby that the Holy Apostle was sent on the earth as a guide to all the human beings wherever and whoever they are. Quran does not talk of Muslims only, it always addresses ‘the humanity’ for inclusiveness is the nature of Islam. Allah Knows No Discrimination Allah the Almighty does not discriminate against his creations. He, the Most Compassionate does not force religion on his servants. Allah the Exalted says, ‘"To you be your religion, and to me my religion (Al-Kaferoon: 6)’ For Him all are equals. Equality is the hallmark of Islam. There is no discrimination between a man and a woman, an Arab and a non-Arab. Every human being is bestowed with the positive essence of brotherhood and inclusivity embedded in his soul. All human beings are blessed with intellect and wisdom on equal footing. Consider the following from the Last Sermon of Prophet Muhammad Pbuh): "All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a White has no superiority over a Black nor a Black has any superiority over a White except by piety….” The Lesson of Inclusiveness From The Prophetic Traditions Humankind is advised to take the righteous path by adhering to the Sirat-un-Nabi (Life of the Prophet) and Sunnah, the traditions and practices of Prophet Muhammad Pbuh and to consult the Holy Quran to understand the importance of living in the here and hereafter. Allah the Most Compassionate and Merciful has commanded humanity to respect all religions and faith by living in harmony with all. True Islamic essence lies in the inclusivity of the society. Consider the traditions and the sayings of Prophet Muhammad (SAW): Narrated by Anas, the Holy Prophet Muhammad (Pbuh) said: “All creatures are [like] a family of God: and He loves most those who are kindest to His family.” (Mishkat al-Masabih, 3:1392; Bukhari) “There are rewards,” said the Prophet, “for (our behaviour to) all living beings.” (Bukhari, Muslim) People are equal like the teeth of a comb. (Prophet Muhammad Pbuh) Family of the God Prophet Muhammad says All creatures are [members of] the family of God’ (Mishkat al-Masabih, 3:1392; quoted from Bukhari) and this family today, divided into innumerable religions, faiths and sects, is fighting each other for its religious supremacy and materialistic authority. The veil of illiteracy has defaced the essence of humanity, love and peace. The present world is nothing but a battlefield. May the spiritual lessons of our past and present religious guides and teachings of our Sufis and Rishis supersede the darkness of illiteracy, jealousy and hatred and the light of Deepawali illuminate our lives once again. Jalal Uddin Muhammad Rumi on Inclusive Society “Come sit with me! Let us drink the holy wine of happiness.” Still, this whole world is but a house, no more. Whether we go from this room to that room or from this corner to that corner, are we still not in the same house? (1) (Rumi, Discourses of Rumi, Fihi Ma Fihi, Tr. By A. J. Arberry) May the auspicious Deepawali illuminate every corner of our country, especially and the world in general, with the essence of brotherhood and peace. And Allah Knows the Best. ---- Arman Neyazi is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/interfaith-dialogue/deepawali-diwali-lights-festival-inclusiveness/d/125708 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

Lie, Deception, Corruption, Murder, Robbery, Intolerance, and Violence Have All Become Threats to Our Society and Country

By Ghulam Ghaus Siddiqi, New Age Islam 3 November 2021 Reforming Social Evils Is the responsibility of Every Individual in a Society. Main Points 1. The Issue Is That No One Wants To Work Hard To Make Society A Better Place. 2. Every individual is likely to feel obligated to criticise society, but he or she fails to see that he or she is a member of that society. 3. Believing and Acting On Any News without First Verifying It. 4. Conflict Resolution between Warring Factions. 5. Calling Each Other Names That Are Derogatory. 6. Suspicions and Negative Thoughts about Others. 7. We must follow the social rules outlined in the Quran and Hadith. 8. One must first cultivate a spirit of obedience and commitment to God inside oneself. ...... As we can see, our society is in a state of turmoil. The ills of lie, deception, corruption, murder, robbery, intolerance and violence have all become threats to our society. And it is because of them that our country and society are in trouble. This is a depressing truth that we as a society are well aware of, which is why we regularly hear terms like “society has gone bad” in our daily lives; yet, the problem is that no one wants to work hard to make society a better place. One of the primary reasons for this is because a large percentage of the public is either uninformed of or uninterested in reality. As a result, it is vital to comprehend the social reality. Society is essentially a group of individuals. The term "society as a whole" refers to the collective of individuals who dwell in any given location. It's as if the collective noun for people is society. In this way, when a society is made up of individuals, its reformation is reliant on individual reformation. As a result, individual transformation is essential for the advancement of society. However, every individual is likely to feel obligated to criticise society, but he or she fails to see that he or she is a member of that society and that it is his responsibility to contribute individually and collectively to the good of society. For the benefit of society, it is also necessary to be familiar with the social rules and issues addressed in Islam. Various social principles and issues are found in the Qur'an and Hadith. It's difficult to cover all of them here. However, some extremely essential social rules are mentioned together in Surah Al-Hujurat of the Holy Qur'an, and this Surah is of exceptional importance on this occasion. These regulations are outlined shortly below. Believing and Acting On Any News without First Verifying It This is a very harmful societal blight that is all too frequent in today's culture. What happens is that the news is taken as fact without question, and practical action is taken as a result. The report is later shown to be inaccurate and incorrect, but the arrow had already flown out of the bow. That's why there's a sense of remorse. As a result, whenever there is any news or gossip about someone, it is a social responsibility to thoroughly investigate it before believing it and acting on it. Allah Almighty says: “O those who believe, if a sinful person brings you a report, verify its correctness, lest you harm a people out of ignorance then become remorseful on what you did” (49:6) This verse indicates ‘Do not rush into actions or measures; be solid and steadfast in your position; and do not be easily moved or shaken. Wait until other independent sources validate the news or information.’ Conflict Resolution between Warring Factions It is common for people living in a society to have disagreements and disputes. In such a case, the rest of the people have a social responsibility to put an end to their disagreements and conflict by reconciling them with fairness and justice, rather than simply watching a display. If one of the parties oppresses the other, the oppressed must be supported until the oppressor ceases to oppress them. Making Fun of People This is a deplorable form of social behaviour that must be avoided at all costs. In actuality, Islam places high importance on a person's self-esteem, and any act that undermines one's self-esteem is prohibited. Making fun of someone's self-esteem is obviously detrimental and a major social faux; hence this behaviour must be avoided. Men and women have been separately instructed by Allah Almighty to refrain from this immoral behaviour. Sneering Sneering is strictly forbidden. Harassment and mocking of one another over varied and age-old issues are normal in our culture; nonetheless, it must be avoided. Calling Each Other Names That Are Derogatory People living in a society calling and remembering each other with nasty names and nicknames are actually toying with each other’s self-esteem, and this behaviour is also against the relationship of respect and esteem that people in a society must have among them, thus it is prohibited. Islam teaches that people should address each other by their proper names and titles. Suspicions and Negative Thoughts About Others Man’s behaviours are heavily influenced by his thoughts. Every action and decision a person makes in his life is based on his thinking, because man makes decisions with his mind and heart before acting with his body and limbs, so appropriate human thinking is essential. Never thinking negatively is one of the most important and essential aspects of proper thinking. Instead, one should always think positively. Negative thinking is more likely to have negative repercussions. Whatever decision you make in your life, whatever practical action you take, whether it is related to yourself or others, it should not be founded on negative thinking. Because the Islamic religion condemns the cultivation of negative ideas and suspicions about people for no reason, it is important to prevent it. Reconnaissance People in a society are not allowed to pursue each other’s inferiority complexes or vices. It also shatters the trust link, which is harmful to society. Every human being should examine his or her own flaws and misdeeds and consider how to remedy them. Backbiting Backbiting is the term used to indicate the evil done behind another Muslim's back. This is strictly forbidden in Islam. In the same Surah of the Holy Qur'an, Allah Almighty compares this behaviour to consuming the flesh of another dead Muslim. The Holy Prophet has declared it a sin worse than adultery. Unfortunately, our society's members have become so infected with this disease that its depravity has been washed from their hearts. This is a great moment to reflect and think about how to prevent this horrific crime. Equality This is an important social precept stated at the end of this Surah, as well as a simple formula for avoiding the societal evils outlined previously. In fact, one of the main reasons why someone backbites, slanders, blasphemes, makes fun of others and remembers them with terrible titles is because he believes he is superior to others. After outlining all of the social ills, equality was taught at the end of the Surah, stating that all human beings are descendants of Adam and Eve (peace be upon them). There is just one criterion of virtue and merits, which is Taqwa, or the fear of Allah. Allah Almighty has given some of the most important social commandments for His followers in this Surah. Discord and strife are two of today's major societal evils. Hatred, conflicts, and fights are prevalent among persons linked by any means and relationship, including marriage, kinship, employer-employee relationships, business relationships, and so on. Disagreements and disputes between the parties involved are prevalent in all of these relationships, which is why they end sooner or later, and even if they don't, the element of love and devotion goes missing. When we examine the causes and reasons behind it, we can see that the major and most important factor is a shift away from decent social norms. As a result, if we wish to reform society, put an end to battles, and see peace, love, calm, and happiness in it, we must follow the social rules outlined in the Qur'an and Hadith. Every citizen in society must bear this obligation. Finally, in order to address these social evils, I believe one must first cultivate a spirit of obedience and commitment to God inside oneself. Our Nafs has become accustomed to obtaining a reward for every good conduct while living in this material realm. Why not? Allah Almighty has promised a reward for each of the servants' deeds. Whoever performs good deeds will be rewarded, and whoever performs wicked deeds will be punished. Some servants make the aim of doing good deeds and avoid evils solely for the sake of pleasing their Lord Allah Almighty. We must educate our hearts and thoughts by this divine decision that if we keep away from social ills, our Lord would be delighted, and if we do not stay away from social evils, we must remember that there is a life after death in which we will have to answer to God Almighty. Then, if our actions are harmful, we shall be punished—a conviction that must be a part of our firm faith and a source of inspiration for addressing social problems, beginning with ourselves. --- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar and English-Arabic-Urdu Translator. URL: 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

Religious Leadership Has Lost Its Credibility among the Muslims

Muslims Have Grown As a Community Main Points: 1. Only 46% Muslims say they will prefer a Muslim candidate in an election. 2. 41% Muslims says that they will vote for a more eligible non-Muslim candidate. 3. Muslim community now takes its decision on voting on regional considerations. ---- By New Age Islam Staff Writer 2 November 2021 Mr Hilal Ahmad discusses the pros and cons of Muslim leadership in India after Independence. The myth that Muslims always vote for a Muslim candidate if given a choice and that Muslims always follow the dictate of their religious leaders in elections has been proven wrong by the recently held survey of CSDS-Lokniti APU to look into the Muslim mind on their voting pattern. The survey done in 24 states on 48000 respondents. The survey brought out two realities. One, Muslims do not vote en masse on communal line but prefer a better candidate. The survey shows that 46 % Muslims will vote a Muslim candidate but 41 per cent Muslims will prefer an eligible non-Muslim candidate. Secondly, the survey proves the myth wrong that Muslims follow the election time fatwa of religious leaders in favour of a particular party or candidate. In the 1980a, Maulana Abdullah Bukhari would assure a political party success by issuing fatwas in its favour and the Muslims would vote en masse for it. But that period is over. Not only because the latter day religious leaders do not wield so much clout over Muslims but also because the communal politics of the Bhartiya Janata Party, Hilal Ahmad says, has changed the entire political scenario as even secular parties do not want to give tickets to Muslim candidates. Therefore, Muslims seems to be without a political leadership in the present day India. But on the other hand, being without a religious leader has made Muslims more responsible as they consider the regional needs and compulsions while going to vote and this has helped them. For example, in the recently held West Bengal Assembly elections, Muslims voted en masse in favour of a secular party though, Abbas Siddiquee and Asaduddin Owaisi, two faces of Muslim-centric politics also fielded their candidates. This was possible because, Muslims of India now rely more on the views and opinions of independent intellectuals, journalists and political activists. They have matured a lot and have learnt to live without a religious leadership. They have grown as a community. Hilal Ahmad’s article, ‘Imagined Realities’ delves into this issue. ----- Imagined Realities: Some Facets Of Muslim Leadership In India By Hilal Ahmad 30.10.21 Muslim political leadership is one of the most misunderstood questions of our public life. A strong assumption — that there is a homogeneous Muslim community that does not have leaders, or the right kind of leaders, who can make the community modern, rational, secular and nationalist — continues to survive as the ultimate truth. Ironically, this strange belief is very powerful. Serious public intellectuals, journalists, and a section of scholars evoke the rigid Jinnah versus Azad binary as a criterion to evaluate the politics of contemporary Muslim leaders (such as Asaduddin Owaisi) as if nothing has changed in the last 75 years. Representational image. File photo ----- The declining numbers of Muslim MPs and MLAs in the Lok Sabha and state assemblies are often cited to justify this kind of oversimplified explanation. The rise of Hindutva politics led by the Bharatiya Janata Party has given a new shift to this assertion. It is now claimed that the non-BJP parties are also not interested in giving tickets to Muslim candidates. As a result, there are only 27 Muslim MPs in the present Lok Sabha. This figure is slightly better than that of the previous Lok Sabha, which had only 23 Muslim MPs. This political decline, we are told, is inextricably linked to Muslim marginalization. No one can deny the significance of Muslim presence in legislative bodies. However, it does not mean that there is an organic relationship between Muslim MPs/MLAs and common Muslims. The hypothesis that if an opportunity is given to Muslim voters, they will eventually vote for a Muslim candidate is factually incorrect. Muslim communities vote in a highly diversified manner and their Islamic faith is one of the factors that influence their political preferences. Similarly, the popular imagination that Muslim MPs/MLAs function as Muslim delegates inside legislative assemblies is not entirely appropriate. Muslim elected leaders do raise Muslim-specific concerns and, in a way, contribute significantly to the inclusive character of legislative discussions. However, they also abide by the established norms of politics and behave like a typical Neta. The official position of the party turns out to be the source of their political arguments, statements, and interventions. To explain these complexities, I propose an alternative analytical framework. In my view, two very basic features of Indian Muslim identity need to be acknowledged: i. the substantial sociological, cultural, and regional diversity that make Muslims a highly heterogeneous religious group and ii. the imagined and symbolic Muslim homogeneity that transforms them into a visible opponent of Hindutva. These crucial features of Muslimness provoke us to ask a few simple questions. What do Muslim communities think of Muslims leaders? What are their expectations? Do Muslims behave as a political community? Do they follow the advice given to them by Muslim religious elites/ulema or pressure groups such as the All India Muslim Majlis-e-Mushawarat? Is it alright to reduce the idea of Muslim leadership merely to elected MPs and MLAs? Is there any possibility to think of various kinds of Muslim leaders? Let me begin with the first set of questions. The CSDS Lokniti-APU’s three round, survey-based study, Politics and Society between Elections (2017-2019), explores several important questions to map out people’s perceptions of political elites. This comprehensive study covers 24 states with a nationally representative sample of more than 48000 respondents. From our point of view, one particular question was very relevant: “Suppose there are two leaders from same political party and equally competent to get your work done. If one is from your religion while the other from a different religion. Whom would you be willing to contact first?" One finds a mixed response on this issue. Religious communities, it seems, do not overwhelmingly express trust in their leaders. This national pattern also corresponds to the Muslim views. A sizeable number of Muslim respondents (46 per cent) said that they would prefer to contact a Muslim leader. Interestingly, an equally powerful segment of Muslims (41 per cent) did not find this issue very pressing. For them, the religion of a leader did not bother them at all. Two crucial inferences can be drawn from these findings. It appears that Muslim communities recognize the significance of Muslim elected leaders simply to tackle everyday encounters with the administrative power structure. Secondly, and perhaps more importantly, this expectation is not overstated by a significant Muslim section. Muslim leaders are envisaged primarily as professional politicians who follow the usual rule of the game. This brings us to the second important issue: the role of the ulema in politics. Various studies conducted by the CSDS-Lokniti confirm that Muslims do not want the religious elite to support any political party. The “Religious Attitude and Behaviour Survey 2015” is very relevant here. This study tells us that a significant majority of Muslims do not want the ulema to indulge in electoral mobilization. Two examples are useful to elaborate this finding. The AIMMM decided to intervene in the electoral politics as a Muslim representative body in the mid-1960s. It published a nine-point People’s Manifesto to evolve an electoral strategy for Muslim voters for the 1967 general election. The Majlis resolution called upon the Muslim voters to vote for candidates irrespective of their religion, community, or party. It extended its formal support to 135 candidates in different states for the parliamentary elections. This formal electoral appeal to Muslims paved the way for what is now called strategic voting. A systematic analysis of the 1967 election demonstrates that out of 135 Majlis-supported candidates, only 42 managed to win elections. One also finds a similar trend in the state assemblies. The Majlis-supported candidates did not do well in most of the cases. Their performances were not up to the mark even in the Muslim-dominated constituencies. The political role played by the imam of Jama Masjid, Abdullah Bukhari, in the 1980s, especially his ‘election fatwa’, encourages us to also validate this point. Indira Gandhi discovered Bukhari as a Muslim leader in the early 1970s and nurtured his political aspirations. Bukhari, on his part, made full use of this political patronage. He transformed the historic Jama Masjid into a symbolic centre of Muslim politics to bargain with political parties. Bukhari consciously issued election statements (which were incidentally described as fatwas by the media) in support of the most powerful party/coalition: the Janata Party in 1977, the Congress in 1980 and in 1984, the Janata Dal in 1989 and the Congress, once again, in 1991. This strategy legitimized his status as the political Imam-e-Hind and consolidated the media-friendly argument that Muslims always follow the advice of the Ulema and vote as a bloc. A closer analysis of these trends would suggest that Muslim leadership is a highly-diversified phenomenon. There are three distinct types of Muslim leaders, who perform very specific functions in different contexts. The Muslim elite is the first important category. An individual or a set of individuals, who acquire authority and influence over other members of their immediate Muslim community (communities) in a particular context primarily based on their social-educational status and class-caste position, may be described as Muslim elites. These privileged Muslims make use of their powerful Muslim presence to sustain the internal power structure among Muslim communities. The Muslim politician is a different category of leaders. These are the individuals who mobilize, or claim to mobilize, other members of the Muslim community (communities) in a particular context for a specific political purpose. Aspirant Muslim politicians and elected MPs/MLAs belong to this segment. Finally, there are Muslim influencers/activists. They engage with known or unknown Muslim-related issues and assert their presence in the media-driven public discourse. There is a need to explore the circulation of these three types of Muslim leaders at the grassroots level to understand the actual operational aspects of everyday Indian Muslim politics, especially in the present Hindutva-dominated context. Otherwise, we wouldn’t be able to get rid of the Jinnah-Azad syndrome. ----- Hilal Ahmed is Associate Professor, CSDS, New Delhi Source: The Telegraph Online URL: https://www.newageislam.com/islam-politics/religious-leadership-muslims/d/125694 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

Islam Declares All Muslims and Non-Muslims to Be One Family A La Well Known Verse in Maha Upanishad ‘Vasudhaiva Kutumbakam' Which Means 'The World Is One Family'

Given That the World Is On the Verge of Collapse, Encouraging Constructive Interactions between Muslims and Non-Muslims Is Imperative Main Points: 1. The topic of interactions with non-Muslims has become extremely crucial. 2. The Qur'an views humanity as the progeny of a single mother and father. 3. Every human being is our brother, just as a believer is the brother of another believer. 4. Mischief and discord amongst people based on religion and race are not appropriate. 5. It’s essential to foster constructive interactions without resorting to religious or sectarianism-based violence. ----- By Kaniz Fatma, New Age Islam 2 November 2021 In the twenty-first century, the topic of interactions with non-Muslims has become extremely crucial. It is regrettable that this subject is only handled from a material and political standpoint; yet, because we regard Islam to be a comprehensive system of life and universal religion, we must also address the issue of non-Muslim interactions from an Islamic perspective and discover what the genuine teachings of Islam are on this subject. First and foremost, keep in mind that the Qur'an views humanity as the progeny of a single mother and father. According to the Qur'an, humanity as a whole is a family. “O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.” (Surat an-Nisa/ 4:5) Considering the text above, it is apparent that humanity as a whole is one family. It's as though the entire human race is made up of tree branches and flowers from the same bouquet. This passage stresses the importance of human brotherhood. In terms of human relationships, every human being is our brother, just as a believer is the brother of another believer. The bond is so strong that it has expanded over the globe. Regardless of where a person resides, whether in a country, a city, or an area, that person is a member of our family. Because the entire human race is our family, we must live in love and peace with one another and demonstrate our brotherhood by looking after one another's lives, finances, families, and human rights. Muslim Sharif has narrated: “The creature is the family of Allah and the person who is more beloved to Allah is more useful to his family.” Praise be to Allah because He loves His servants so deeply that He refers to them as His family, despite the fact that He is without flaws and does not require any family. Human dignity and respect for mankind, according to the Qur'an, is the second foundation of human relationships. The Qur'an declares all people, regardless of faith or nationality, to be honourable and revered as human beings. Allah says in the Quran: “And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.” (Surah Bani Isra'il/ 17:70) At one point, the Qur'an described the human body as the best stature. Allah says: “We have certainly created man in the best of stature” (Surat at-Tin/ 95:4) After considering these verses, it is clear that Fitna and mischief amongst people based on religion are not appropriate. Because of race, it is not appropriate to cause discord. It is not proper to consider someone honourable and dignified because of wealth, nor is it proper to consider someone degraded because of poverty; rather, who is devout and whose deeds are virtuous is the measure of good and evil, honour and dignity. Allah declares: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the noblest of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (Surah Hajarat/ 49:13) This passage is addressed to all human beings, not just Muslims, and sends a clear message that there is no distinction between them and that they are all formed in the same way. They are split into tribes and families, but this does not mean that they degrade and fight with one another because of their tribal and family distinctions; rather, it means that they recognise one another and acquire a good understanding of one another. Only one standard of honour and pride has been established by Allah Almighty, and that is Taqwa, which is the fear of one's Creator and Master, as well as the sense of responsibility for one's conduct after death. This standard carries the concept of merging human hearts and living in a loving and affectionate manner. The pious man does not do anything that is displeasing to Allah for the purpose of his own personal gain, but he always considers his Lord's pleasure. Even if he was born into an ordinary family, if this enviable feature is present in someone, he is dignified, trustworthy, and deserving of respect. Then Allah is the Protector of such individuals. He prevents them from getting into any trouble and assists them in such a way that it does not even enter their minds. Allah declares: “And whoever fears Allah - He will make for him a way out” (Surah Talaq/ 65:2) As previously said the Holy Qur'an created humanity as a whole with one soul and made it honourable. In practise, the Prophet of Islam has made this fact very clear. He was sitting with his Companions one day. When the Prophet (peace be upon him) saw a burial of a Jew from the people of Medina passing by, he rose up. "O Prophet of God!" his Companions exclaimed. “He's a Jew”, says the narrator. “Isn't he the deceased Jew a soul created by God?” the Prophet said, teaching them how to be courteous Muslims who were attentive to others’ sentiments. (Bukhari, Hadith 1312). How far do our snap perceptions of people go? How many rash decisions do we make about our fellow beings without realising it? Don't we learn from the Prophet’s regard for a dead soul in the preceding example? He never sneered at or cursed a human or an animal. He was a lovely and compassionate individual. His dictionary does not include the words “violence” or “harshness”. If we look at the Sira, we can see that the Prophet (peace be upon him) made numerous agreements with infidels, polytheists, and People of the Book for the protection of humanity and the establishment of peace in order to avoid oppression and bloodshed, and to ensure that no one kills others simply because they belong to a different religion, tribe, or family. People should instead appreciate one another as human beings. At the same time, the Prophet (peace be upon him) kept a vigilant eye on mankind's enemies in order to prevent any damage or threat to humanity. When a person loses sight of his position or believes he is superior, he is more prone to sedition and mischief. Jealousy, hatred, backbiting, stealing, gossip, murder, and immorality are among the disorders that afflict him. It must be reformed and trained in this scenario. Maulana Hali has remarked on this, saying: (Farishte se Badhkar hai insaan banana, Magar Isme Lagti hai Mehnat Zyaadah, Meaning: (Being human is preferable to being an angel However, it necessitates a significant amount of effort) Man has lost his greatness today. He's looking in the wrong place for his sense of decency. He has made the world's transient luxury his life's objective. Lust crosses the line into dishonour and disrespect by entirely enslaving the self. There is no longer any regard for human life. When someone is in authority, his subordinates are oppressed. If there is a person in power, he is drunk on arrogance and has adopted an oppressive and unfair attitude toward his subjects, making it impossible for the average man to exist by putting him in trouble with new laws and regulations. All of the moral values that separate man from Satan are vanishing. As a result of these factors, the entire globe is on the verge of collapse. In such a situation, it is critical for humans to build positive relationships and exchanges, as well as to guide lost wanderers the proper road, without resorting to religious or sectarianism-based violence. They should be educated about the system, which is both a benefactor to humanity and a guarantor of well-being. URL: 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

To Create a Heaven on Earth - Follow Inclusiveness and Compassion and Denounce Political Terrorism and Hypocritical Religious Scholars

By Arman Neyazi, New Age Islam 1 November 2021 All the Religions of the World Teach the Lessons Of, Spirituality, Inclusiveness, Compassion, Honesty, Hospitality and Generosity Main Points: 1. Not all of us believe in the Oneness of Allah but we believe that all the religions take us to the same destination. 2. The hereafter destination is called heaven or the Swarg or Jannah. 3. All the positivities of life are said to be the embedded traits of humankind. 4. He, the Exalted divided us into nations and communities to judge us through our piety and faith in Him. 5. The Vicegerents of Allah need to do much more than just blame, condemning or refuting the evil forces of terrorism, militancy and various phobias ----- Inclusiveness and Compassion – A Divine Virtue Not all of us believe in the Oneness of Allah but we believe that all the religions take us to the same destination. The destination is called heaven or the Swarg or Jannah. Not only this but all the religions of the world teach us the lessons of, spirituality, inclusiveness, compassion, honesty, hospitality and generosity, in short, all the positivities of life are said to be the embedded traits of humankind. Allah the Exalted is very clear on the topic of inclusivity. He says in the Holy Quran, “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another.” (Al-Hujurat: 13) - Sahih International The human world could have been one nation, one community, of one caste, creed and colour but He, the Exalted divided us into nations and communities and people of different caste and creed and colours to judge us through our piety and faith in Him. Allah the Most Compassionate further says in the same Ayat, ‘Indeed, the most noble of you in the sight of Allah is the most righteous of you. (Al-Hujurat: 13). Therefore to make the earth like heaven, the first and foremost thing needed is our piety that creates nobleness in our person. And we will be rewarded accordingly for our nobleness and piety as He says in the Holy Quran; We will facilitate for them the Way of Ease. (Al-Layl - 7) — Dr Mustafa Khattab Allah the Most Compassionate and Merciful has not distributed us into nations to fight among ourselves for something that is not ours. Everything that we say belongs to us is a gift of Allah and we have to leave these all while returning to Him. We must understand that ‘Every soul has to taste death.’ (Al-Imran: 185) and we return to our Creator having only our piety with us, no materialistic gains for which we create all kinds of nuisance and fight to our brothers and sisters, the vicegerents of Allah. Allah the Exalted says, ‘AND LO! Thy Sustainer said unto the angels: "Behold, I am about to establish upon earth one who shall inherit it (Al-Baqarah: 30). This earth, therefore, belongs to all the creations of Allah and if one is forcibly snatching others rights one is denying the person something that is gifted by Allah to him. And this is evil. The universe is not ours, it is Allah the Most Compassionate that He has bestowed upon us His blessings and granted us this beautiful earth laden with glorious oceans, mountains, forests, animals and birds. And mind it, all His creation keeps bowing in front of Him singing His praise. Allah the Exalted did not need humankind for His worship as the following Quranic Ayat that is a conversation between Allah the Most Gracious and the Angels, reveals: ... whereas it is we who extol Thy limitless glory, and praise Thee, and hallow Thy name?" [God] answered: "Verily, I know that which you do not know." (Al-Baqarah: 30) - Muhammad Asad The above mentioned Ayat of the Holy Quran should be enough for mankind to bring it to its senses if it feels proud of its worship to Allah. Humankind worships Allah to preserve his piety and nobleness for the people on the righteous path will be rewarded in the hereafter. (Representational Photo) ----- Political Terrorism The terror spread from Nazi Germany, Xinjiang, Myanmar to Afghanistan, Pakistan Syria, Iraq, Kuwait, Nigeria and many other parts of the world should not be known as Islamic terrorism, White Supremacist terrorism or by any other name but it is only a 'political terrorism'. This political terrorism is nothing but a quest for power. This power-hungry materialistic world has lost its sense of belonging to a humane race. All of them identify themselves with one or the other religious faith because it is the religion that brings them political power. The moment they identify themselves with atheism they will lose their right to make people fight in the name of religion. Religion is the only substance that makes people die without a question to their masters and this is the opium of the immature mind that is misused by the religious bigots to spread terror in the name of religion. The politico-materialistic power-hungry people are hypocrites of the highest rank. They know by their hearts what they are writing, speaking of campaigning is just to befool innocent people. They condemn the evil forces in the harshest possible way and come to the cosy comforts of their glorious nests, waiting for another terror blast or suicide attack to occur and repeating their condemnation. They do not take action to stop the evil incidents to happen again. The acts and the nature of the hypocrites are coming true to what Allah the Exalted and All-Knower says in the Holy Quran: They have made their ˹false˺ oaths as a shield, hindering ˹others˺ from the Way of Allah. Evil indeed is what they do! (Al-Munafiqun: 2) When you see them, their appearance impresses you. And when they speak, you listen to their ˹impressive˺ speech. But they are ˹just˺ like ˹worthless˺ planks of wood leaned ˹against a wall˺. (Al-Munafiqun: 4) Today’s political and religious leaders behave and look just the same that the above-mentioned Quranic verses describe the hypocrites Vicegerents of Allah Can Transform the World into a Living Heaven The Vicegerents of Allah need to do much more than just blaming, condemning or refuting the evil forces of terrorism, militancy and various phobias, such as Islamophobia, Christianophobia and Hinduphobia but these phobias need to be fought and defeated by the teachings of inclusiveness and brotherhood. These phobias also are there because the noble forces did not take the cudgel of reforms in the world society. These noble forces need to peep into their hearts to rejuvenate themselves and recreate faith in the divine help that is for the people who fight evils by preaching inclusiveness, love and compassion. Everyone among us is responsible for every evil act of the past that killed thousands of people and destroyed hundreds of families because every one of us is the inheritor of the world planet. It just needs to reaffirm our faith in His revelations and follow the life of Prophet Muhammad Pbuh to transform the lives of humankind in divinity that is their natural trait. Bringing divine attributes into our lives is not at all difficult as all the positive traits are embedded in our souls. It only needs a strong will to follow the teachings of Prophet Muhammad Pbuh described in the Prophetic traditions. Follow the Holy Quran and Holy Prophet’s Life to Create a Heaven on the Earth Recreating the magic of beauties that Allah the Exalted has created for His vicegerents on the planet earth is just a wish away. A wish to be inclusive, brotherly, respectful to all the human beings, respectful to all the religions and following the Quranic command of, ‘There shall be no compulsion in [acceptance of] the religion’ (Al-Baqarah: 256) and To you is your religion, and to me is my religion!" (Al-Kaferoon: 6) will bring the humane ethos of mankind to the fore and the world will be a heaven-like planet. The life in the here and hereafter will be rewarded by Allah Almighty with blessings of His mercies if we followed the two verses mentioned above. Allah the Exalted has revealed the Holy Quran on the Seal of the prophets, Prophet Muhammad Pbuh and says, “And We have sent you (O Muhammad SAW) not but as a mercy for the Alameen (mankind, Jinns and all that exists)” (Al-Anbiya: 107). The mentioned verse does not distinguish men from men religion from religion and community from community. Therefore, it is for human beings to follow suit and spread the message of inclusiveness and compassion in the world to transform the evils into the holiness of mankind. Prophet Muhammad Pbuh sent ‘as a mercy for the Alameen’ lived true to every word of the Holy Quran so that we, the humankind could understand the exact meaning of the verses of the Holy Quran and follow it. (Representational Photo) ----- Beware of Hypocrites The world is full of hypocrites and ill baked religious scholars. These scholars of Jews, Christians, Muslims, Hindus and other faiths have not done justice to the knowledge that they are blessed with. Their analysis and interpretation and translation of the Biblical and Quranic verses, Ramayana and Mahabharata Shlokas and Prophetic traditions, do not do justice to what is revealed in the Books. A true interpretation of the Holy Books will bring humankind on the righteous path and the world will be as beautiful as the Creator of the universe wishes it to be. And Allah Knows the Best. ---- Arman Neyazi is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/spiritual-meditations/heaven-inclusiveness-compassion-hypocritical-terrorism/d/125689 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