The Kashmiri Poets and the Naat Poetry Tradition in Kashmir; Prof. Hamid Naseem Rafiabadi's Reflections

By Ghulam Ghaus Siddiqi, New Age Islam 16 November 2021 Excerpts from Prof. Hamid's Article on the Naat Characteristics in Kashmir Main Points: 1. A poem in honour and praise of Prophet Muhammad (peace be upon him) is known as Naat. 2. Kashmiri poets have followed the Persian Naat tradition in praising the Prophet. 3. Prof. Hamid highlights the Kashmiri poetic traits such as wajudi poetry, direct speech, theological, devotional, and religious overtones, praise of, and supplication to the Prophet. 4. There are about 100 epic and comedy (razmia / bazmia) poems in Kashmiri that begin with hamd and end with Naat and Manqabat. 5. The Kashmiri poets have depicted the Holy Prophet’s characteristics and perfections, as well as some key aspects of his biography. ...... Naat Poetry ----- Naat is an Arabic word that literally means praise. Among the Urdu speakers, a poem in honour and praise of Prophet Muhammad (peace be upon him) is known as Naat. The Naat genre among the Arabic speakers is known as ‘Madh’ or ‘Madeeh’. The first Naat was penned in Arabic during the Prophet’s lifetime (peace be upon him) and then it spread around the world from Arabic to Persian, Urdu, Turkish, English, Punjabi, Sindhi, Pashtu, Seraiki, and many other languages. In India, Naat poetry is as old as Urdu poetry itself. Almost every Urdu poet composed a couplet in honour of the final Prophet. Qutub Shah, Sauda, Mir Taqi Mir, Vali Dakani, Mirza Sauda, Maumin, Karamat Ali Shaheedi, Mirza Ghalib, and Imam Ahmad Raza, Ajmal Sultanpuri, and Bekal Utsahi are some of the prominent Urdu poets who wrote in tribute to the adored Prophet of Islam. Naat does not have a set format. It can be written in any type of speech genre. Qasida and Masnavi are examples of this type of speech. The lyrical expression of the person and traits of the Holy Prophet is known as Naat. It appears to be simple, yet it is in fact complicated and delicate. Easy in the sense that the poet can compose his emotions and feelings arising from sincerity and love for the Holy Prophet in any genre of poetry, yet delicate and difficult in the sense that the poet must exercise extreme caution until his creative Naat poetry is completed. This is because it is a matter of praising the Holy Prophet's personality and traits, which has the status of high obedience in the eyes of Muslims and where there is no room for exaggeration or insulting discourse. Several rhyming patterns of words can be easily arranged in other genres of poetry, but Naat is the only subject that cannot suffer even the slightest stain on its rhyming pattern and words that go against Islamic creeds. During their poetry composition, Naat writers must be very careful and aware of the importance of Naat. This is why Urdu Naat poetry has been looking for great poets like Hassan Bin Thabit, Khaaqani, Firdausi, Saadi, Nizami, Qudsi, Urfi, Jami, and Rumi in every era who managed pure thoughts in their poems as a result of their love and devotion towards the Holy Prophet until the end of the creative process, taking care of the difference, balance, status, and position between God and Messenger, Lord and servant, monotheism and servitude, creativity, humanity, nature, and psychology. The tradition of Naat composing, particularly in Kashmir, will be discussed in this article. When did the skill of composing Naats begin in Kashmir? It's impossible to say, but according to Prof. Hamid Naseem Rafiabadi’s essay "Kashmiri Poets and their Naat Writing: Some Reflections" published on the website "Rising Kashmir," the process of composing Persian Naat in Kashmir began "with the arrival of Syed Ali Hamadani." To examine for signs of Naat literature, one should read Syed Ali Hamadani's book "Chahal Asrar." According to Prof. Hamid, Shaikh Nooruddin is the second writer of Naat and the first in the Kashmiri language. After that, he gives a sample of Nooruddin's Naat poetry: "We are the sacrificial lot at the Prophet's (SAW) feet, who will take Ummah to heaven with him on the Day of Judgment." "The prophet and his four friends have to be taken seriously," Nooruddin says. He combines the names of Allah Almighty and the Prophet Muhammad's (saw), stating that the prophet will intercede on the Day of Judgment. He goes on to add that we should express greetings to the prophet and that we have already accepted his religion (Kalimah). Prof. Hamid argues that some Kashmiri poets have embraced the Wajudi trend in their Naat poetry and that one of them is Habibullah Nawasaharai, who addresses the Prophet as the light of Godhead and the Prophet's person as the adumbration of God's essence. He goes on to add that Kashmiri poets have followed the Persian Naat tradition in praising the Prophet and that there are about 100 epic and comedy (Razmia/Bazmia) poems in Kashmiri that begin with Hamd and end with Naat and Manqabat. In Kashmir, the Naat thereafter became a part of the Mathanavi. Prof. Hamid’s article includes extracts from various couplets of Naat penned by Kashmiri poets, highlighting their poetic traits such as Wajudi poetry, direct speech, theological, devotional, and religious overtones, praise of, and supplication to the Prophet. Some of the most notable extracts are as follows: “Oh Prophet (peace be upon him), remove my grief and heal me! Oh, Prophet (peace be upon him), your existence is sacred and you are a man of grace and are bounteous. All creations, angels and heavens, and earth are at your feet. If you don’t intercede on our behalf, we will suffer in that case and be doomed.” (Mahmud Ghami) “Oh leader of the Arab (peace be upon him), we are at your sacred feet. Please listen to our supplications”. (Abdul Ahad Nazim) “For the two worlds, the prophet (peace be upon him) is like a canopy as our prophet is light incarnated light.” (Rasul Mir Shahabadi) “Oh Prophet, I am your permanent slave. You were the guest and honoured on Throne! Accept my salaam. Firstly Allah Almighty sent the light of Muhammad (peace be upon him) and religion became evident and religiousness also was widespread through it. Oh, holder of religion! Listen my supplication and salaam oh guest and honoured on the Throne.” (Rahman Dar) “Oh, king of the Arabs (peace be upon him): Salaam (peace) on you. O the one who intercedes of the sins, peace be upon you. You are the pride of the Hashemite tribe and boast of the Quraish and you are from the family of Muttalib, Peace be on you. You are the flower of the branch of the garden of Ismael. Your family and genealogy is noble. Peace on you”. (Wahab Hahjini) “Oh! The breeze of the morning, go to that place where the chosen one is taking rest and reveal my conditions and sufferings to him so that he may solve my problems and heal me from my ailments and miseries. Tell him that a person helpless and shattered has wandered he has burnt himself in your love and is cherishing the hope for your attention to him so that he may be forgiven” (Thanawullah Kareeri) “Oh, the breeze of the morning, go any night towards the land of Madinah and find in the gardens of the Taiba him who is the beloved of Madinah. That place has turned worthier than a place where thousands of sons are shining due to the presence of The Prophet. The palace is such an abode where the moon-like face of the Prophet (peace be upon him) is bestowing his gracious glimpses”. (Maqbool Shah Kralwari) Saifudin Taraballi, a well-known Sufi poet, expresses his thoughts toward the prophet and prays to Allah for his friend from Madinah to approach and arrive at his home, "who is the beloved of the creator and the crowned leader of the prophets." He might show up. He is the most gorgeous and graceful prophet we have ever seen. Is he likely to show up? He then murmurs in his heart that Saifuddin might come to Madinah as a hopeful visitor one day." In one of his Naats, Shamas Faqir says that the doors of Makkah and Madinah are opened, and the prophet (peace be upon him) is welcomed at every moment by the beloved's circumambulations. Abdul Ahad Nadim says “The Messenger Ahmad is the shadow of the merciful quality of Mercy and he is the unique founder. He is the mercy of two worlds. He is the mercy for the two worlds and he is the unique founder. He is the mercy of two worlds”. Peer Azizullah Haqqani says in one of his naat poems, “Listen to my supplications. I've arrived at your sacred entrance. Oh prophet, you are the best of all Adam's sons. Oh God's prophet (peace be upon him)!" In one of his naats, Haqqani says, "The universe has been graced with a new life by the grace and brightness of the prophet's sacred face, and the flowers have gotten their scent from the prophet's lights." Haqqani has arrived in the court of the prophet of Arabia with a slanted and bent waist, dust on his head, and a sad heart, cherishing the expectations [of compassion and intercession]. Muhyiddin Miskeen has written Naat in the common language of the people. He says that his beloved is unique and the name of Allah may be exalted for this reason also. He says he will sacrifice everything for him. The name of Allah may be exalted. He says, “I have a great desire and craving to reach to Madinah and there I want to sacrifice myself. The name of Allah may be exalted.” Mahjur, one of the great poets of Kashmir, says, “I have reached your doorsteps, Oh Prophet. Listen to my wailings and supplications and fill my heart with the light of gnosis, Oh prophet (peace be upon him).” Prof. Hamid concludes his article by stating that that the Kashmiri poets, in addition to dealing with traditional subjects, never failed to highlight their own “agonies and miseries” in their Naats. They have conveyed their sincere affection and admiration for “this majestic figure of human history.” https://www.risingkashmir.com/Kashmiri-Poets-and-their-Naat-Writing--Some-Reflections-95107 In the preceding paragraphs, a summarized sample of Naat poems by several Kashmiri poets was offered. There are hundreds of Naat composers who have expressed their affection for the Holy Prophet in addition to these. Saying Naat, writing Naat, and reciting Naat are all enjoyable activities. The lines of the aforementioned Kashmiri poets demonstrate that the flower of poetry has been grown in the setting of religious and spiritual values by the majority of Kashmiri poets. The words of these Naat poets appear to be full of lovely and devotional poetry. The Kashmiri poets have depicted the Holy Prophet’s characteristics and perfections, as well as some key aspects of his biography. Their attention is drawn to the Prophet’s miracles. These poets have used not only emotions but also consciousness when mentioning the Prophet (peace be upon him). They have kept in mind the Holy Prophet’s teachings, whose spiritual worth can only be fully comprehended by those who love. They have expressed passion, love, and devotion in addition to using Poetic characteristics. In the veils of creative virtues, their Naat poetry is bathed in sincerity and devotion. Despite the delicate concepts, the footsteps of respect do not go unnoticed. There is no doubt that Kashmiri poets produced Naat poems by immersing themselves in the Holy Prophet's love and devotion. ---- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar and English-Arabic-Urdu Translator. URL: https://www.newageislam.com/books-documents/kashmiri-poet-naat-hamid-naseem-rafiabadi/d/125782 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

Akhilesh Should Know That Indian Muslims are Not Beholden to Jinnah

By Arshad Alam, New Age Islam 15 November 2021 Cheap Polarizing Speeches Do Not Have the Sympathy of Muslims Main Points: 1. What Akhilesh said was technically correct but what was the need to say so in the midst of a polarizing election campaign? 2. Jinnah was an advocate of two-nation theory and never cared about the fate of Muslim minority in India. 3. Indian Muslims have no love lost for Jinnah, they have other important considerations like education, employment and security on their minds. 4. Muslims can see through this game that politicians play in their name; their sagely patience needs to be saluted. ----- One doesn’t really know why Akhilesh Yadav, the Samajwadi Party chief had to make the statement on Jinnah which has made the ruling party accuse him of minority appeasement. But first things first. Akhilesh in his hour long Hardoi speech said that Gandhi, Nehru, Jinnah and Patel all studied at the same institution and were involved in India’s freedom struggle. On bare facts, Akhilesh is right. All of them, at various times, did study at the University College, London and all of them were involved in the independence movement. We all know that Jinnah was one of the leading lights of the Congress before Gandhi was declared the undisputed leader of the party. Mohammad Ali Jinnah — Dawn archives ----- But it is also a fact that later in his political career, Jinnah became the ardent advocate of two nation theory and is on record to state that he alone, along with his typewriter, created Pakistan for Muslims. There can be endless debate on what led Jinnah on this path; historians have offered different explanations. Some, like Ayesha Jalal have argued that he never really believed in the idea of Pakistan; that he was using it to gain more favours from the Congress for Muslims; that the Congress left him with no option which ultimately led to the creation of a new Muslim state. Recent writings like that of Ishtiaq Ahmad have debunked this thesis and have argued that ever since Jinnah became convinced of the idea of Pakistan, he never dithered; his every move was to achieve this goal; and this goal was largely inspired by the lure of political Islam. These debates would continue. But it is much better if the debate does not leave the realm of scholarship. In the hands of politicians like Akhilesh, this debate becomes the very reason for polarization. The Hindu right wing in India and the secular nationalist historians are almost in unison that Jinnah and his Muslim League were alone responsible for the partition of the country. The BJP even punished two of its stalwarts, LK Advani and Jaswant Singh, for crossing the line and praising Jinnah. Both became non-entities after their controversial statements and writings. So, it makes perfect sense for the BJP to exploit the situation created by Akhilesh’s speech. This is not to suggest that what Akhilesh spoke was factually incorrect; far from it. But in a country where the very name of Jinnah is akin to sedition, why would an astute politician like Akhilesh make the mistake of taking this name along with the likes of Gandhi and Patel? When politicians speak, they have important electoral considerations in mind. From the recent poll surveys, it is becoming clear that the Samajwadi Party will do better in the upcoming UP assembly elections. The Muslim vote is going to be crucial if Akhilesh is looking at a comeback, especially in a context where Asaduddin Owaisi is threatening to nibble away some of it. If the Jinnah statement was made to consolidate this Muslim vote, then Akhilesh is deeply mistaken in his belief that Indian Muslims are still enamoured by this historical personality. Far from it, todays Muslims have nothing to do with the likes of Jinnah; their ancestors have already jettisoned his two-nation policy by adopting India as their country of choice. Contemporary Muslims are typically concerned more about the lack of employment and their dismal representation in government services. They are concerned about their educational futures which might give them a life of dignity. If Akhilesh had promised or said anything about these aspects which blight the Muslim existence in India, then he would have the ears of Muslims. But talking about Jinnah neither helps Muslims nor are they fond of him as a community. After all, it was the same Jinnah who gave two hoots about the fate of Muslim minority in India, then why should Indian Muslims remember him at all? Uttar Pradesh Chief Minister Yogi Adityanath (L) and Samajwadi Party president Akhilesh Yadav (R) ----- It is this cheap appeasement tactics which has informed much of the so-called secular politics in this country. The same Akhilesh Yadav never visited the many Muslims of his state who have been falsely accused under various charges. We do not see Akhilesh speak about Muslims who have been lynched in his state due to their religious identity. His government was clearly involved in the 2013 Muzaffarnagar riots which drove Muslims out of their homes; but one never sees Akhilesh demanding any kind of justice for them. If Akhilesh really has the interests of Muslims at heart, why is it that he doesn’t come out with a blueprint of Muslim empowerment? Rather than talking about such positive steps, all we get from him is some pointless speech about Jinnah which has the potential to further vitiate the atmosphere in the state. The ruling BJP was quick to exploit the situation but it could only do so because the issue came on its platter. People might blame the BJP for polarization politics but what about the SP which is doing the same by raking such divisive issues? In all this, Muslims have shown remarkable patience and haven’t reacted as was expected of them in some quarters. Despite provocation from both the camps, the sagacity and conduct of Muslims is indeed praiseworthy. ---- Arshad Alam is a NewAgeIslam.com columnist. URL: https://www.newageislam.com/islam-politics/akhilesh-adityanath-muslim-jinnah/d/125769 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

On How to Develop Tolerance among Sects in Islam

By Mohammad Ali, New Age Islam 15 November 2021 It Seems That Muslims Are Not Going To Embrace Tolerance towards Dissent Soon As an Ethical Value in Their Societies Main Points: 1. Appearance of differences is inevitable in religious matters. 2. Prophet Muhammad instructed Muslims to tolerate dissent. 3. Discussing speculative issues would develop tolerance among different sects and schools of thought in Islam. ----- Religious texts and ideas happen to be extremely subtle, thereby prone to multiple readings and understandings. Until or unless, there is an explicit expression, experts end up offering several interpretations, which are sometimes contentious, of a certain statement. These differences or contentions occur because of various reasons, which, interestingly, supply justifications for the validity of their positions. Most of the time, it becomes very hard to determine the validity of the reasons and the contentions which are based on them. (File Photo) ---- However, it seems wrong and arrogant to reject contentions and differences under the pretext that they do not agree with one's own interpretation. Religions have suffered from this arrogance for centuries. Because of the intolerance towards dissent, religions have been sliced up into sects developing hatred that subsequently converted sects into warring groups. Such has been the fate of all religions in human history. But we have reached a point in time where people have started to realize the merits of tolerance towards dissent in order to build a peaceful society. Islam is one of the world religions and is divided into various sectarian denominations. Like many adherents of other religions, Muslims have a history of violence and hatred towards other Muslim sects. And, in the light of the recent history of violence and separation, it seems that they are not going to embrace tolerance towards dissent soon as an ethical value in their societies. However, it is ironic to see that Muslims, who have examples of tolerance towards dissent in their early history, were consumed by hatred and enmity of their brethren because they subscribed to a different opinion. The Prophet Muhammad is reported to have said that difference of opinion in my Ummah is a blessing. The Prophet knew that difference and dissent over a certain idea is a human thing and it is inevitable. Suppressing it would be tantamount to squashing creativity and thinking itself. That is why he instructed his followers that differences of opinion should be considered mercy for Muslim societies. It would mean that they were thinking. Muslims remained faithful to the meanings of this report in the early period of Islam. That is why we have the companions of the Prophet and generations after them who had different opinions in religious matters. Muslim speculative theologians (Mutakallimīn) debated the nature of God, Prophethood, etc. Muslim jurists used to say that this is my opinion and I could be wrong. And this is someone else's opinion and he could be right. None of them claimed a monopoly over the truth or said that their understanding was the only true interpretation of the religious/Islamic texts. Later, experts explained and limited the meanings and scope of the tradition, saying that differences are allowed only in matters, for example, of jurisprudence, and not in the matters of creed, such as God is one, or Muhammad is the Prophet of God. This is understandable because if Muslims start having differences about the idea of the oneness of God and the Prophethood of Muhammad, the foundations of Islam would collapse. But after some period, when Muslims started dividing into groups, they became so authoritative and rigid that they would not allow dissent. Whoever disagreed, they turned against them. Everyone claimed that only their understanding of Islam was true and the understanding of others was false and destructive. Such behaviour predominated the Muslim world in the later medieval period and was handed down to the Muslims in the modern world. Even though sectarian behaviour and intolerance towards dissent persist among Muslims today, I would like to suggest a way that, I believe, would help curtail the feelings of hatred and intolerance in Muslim societies. Recently, I came across a post on a website with a good readership worldwide answering a question whether it is permissible for a Muslim to say "Ya Muhammad" when they ask for help. The answer to the question was that saying "Ya Muhammad" is an act of shirk and whoever would pronounce the phrase in order to seek help would be a Mushrik. The author of this post quoted references from the Quran and Hadith to substantiate his statement. While reading the post, I recalled that there are millions of Muslims who would not subscribe to this statement. They would argue that saying "Ya Muhammad" is permissible. To support their claim, they would also be able to offer several textual references from the Quran and Hadith. But, unfortunately, these people would be regarded as Mushrik by the readers of the blog post. Shirk is the biggest allegation that one can put against a Muslim. Moreover, it strengthens the cycle of hatred and animosity among Muslims that has been continuing for centuries. These sorts of issues have become important topics of contentions among Sufis and Salafis today. It is important to note that such issues are related to theology, which means they are speculative and do not belong to the category of fundamental creed. Speculative means that they are inferred and deduced from a series of textual evidence and do not have unanimity. So, believing in them or disagreeing with them would not render a Muslim a Mushrik. The best way to offer one's opinion on a speculative issue, whether they are related to jurisprudence or theology, is to present them in a context of a group. For example, the author of the blog post could say that according to the Salafi school, saying "Ya Muhammad" is considered an act of shirk. Then this statement could be followed by the arguments in its support. After that, the author should also mention that there is another school of thought among Muslims, e.g., Sufism, and according to them saying, "Ya Muhammad" is permissible, and this should be followed by the arguments that they make to support their viewpoint. This method of discussing speculative issues would give a reader a chance to study both views. The reader would be able to understand that Muslim theology and jurisprudence are not a unitary entity and that they allow fresh thinking, creativity, and dissent. Furthermore, it would reduce rigidity and intolerance, the traits that Muslims require to get rid of as soon as possible. URL: https://www.newageislam.com/islam-sectarianism/sectarianism-tolerance-sects-muslims/d/125768 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

Smiling: The Simplest Approach to Create A Pleasant Community, An Excellent Strategy To Overcome Depression

Smiling Enlightens Man's Heart with Hope, Helping Him Overcome Fears and Phobias Highlights: 1. Your smile in front of your brother, according to the Holy Prophet, is charity. 2. A smile is a sign of humility, respect, and good manner, whereas laughter can be a sign of arrogance. 3. According to a recent study, a pleasant smile offers numerous advantages. 4. Despite the various benefits of smiling, we have no idea why we don't do so. ----- By Kaniz Fatma, New Age Islam 15 November 2021 Have you ever felt at ease approaching someone you're angry with only to be greeted with a smile? Do you find that smiling in front of your brothers and friends makes you feel better? Did you feel a wave of health rush through your body if you were unwell and went to the doctor for a check-up and the doctor greeted you with a smile? Did you know that a smile has a wonderful influence on the mind and brain of a person? Smiles are taught and implanted on a regular basis to strengthen social connections and bring economic and diplomatic issues to the forefront. In the early twentieth century, smiles were formally recognised as an art and knowledge in educational institutions, and they were termed "mental knowledge of smiles." A loving smile, believe me, is priceless. The quickest method to connect hearts is with a smile. A healthy smile is an indicator of good health. Muslims were encouraged to smile by the Prophet (peace be upon him). "Do not scorn any good, even if it means meeting your brother with a smile on your face" (Sahih Muslim) Your smile in front of your brother, according to the Holy Prophet, is charity. (Tirmidhi) The Holy Prophet taught that you can never win the hearts of the people with your wealth; instead, you must display humour and excellent manners in order to win their hearts. (Bayhaqi) It was the Holy Prophet's tradition to constantly have a smile on his face. According to Abdullah al-Harith ibn Hazm, no one smiled more than the Messenger of Allah (peace be upon him). (Tirmidhi) When meeting someone, a smile on one's face indicates that the individual is decent and respectable. A person who possesses this attribute causes his other brother to experience a wave of happiness. In Islam, greeting someone with a smile is a valued trait. Although it has no special meaning in the perspective of the general public, it is an act of reciprocal affection from a moral standpoint. A Chinese proverb states that a person who does not know how to smile properly should not open a store. This demonstrates that a genuine smile comes from the heart. This smile has a magical quality to it, and it attracts the recipient like a magnet. A genuine smile lights the entire face. The shadow of deception lurks behind the fake smile. Experts believe that in moments of dread, grief, anxiety, or distress, specific chemicals within each of us are produced by our body's organs. Small amounts of chemicals are released when the person you're gazing at smiles at you. Why is this case? A smile, on the other hand, removes any thoughts or anxieties that may develop in your mind. As a result, it becomes engraved in your mind that the person approaching you is safe; it demonstrates that a smile is required to make life successful. It is sufficient to know that when a person smiles, 5 to 13 muscles of his face move, yet when a person is angry, frustrated, or anxious, 43 muscles of his face move. What Is The Difference Between A Laugh And A Smile? A smile is a long-term condition (sometimes known as a gentle laugh), whereas laughter is a temporary occurrence. A smile is another name for the natural reaction to joy, but laughter is occasionally the outcome of a sad accident. A smile represents inner enjoyment and calm, but laughter is a reaction to a crisis. A smile has a long-lasting effect, whereas laughter has a short-term effect. A smile is a sign of humility, respect, and good manner, whereas laughter can be a sign of arrogance. According to a recent study, a pleasant smile offers numerous advantages. This benefits a person's mental, physical, and emotional health by lowering blood pressure, increasing blood flow, strengthening the body's immune system against mental and social stress, and improving heart, mind, and body performance. The pulse of the smiling individual moves in a balanced manner. The human mind experiences serenity and pleasure when they smile. A smile brightens and beautifies your face. This helps to prevent anxiety and sadness, as well as being a pain reliever. A healthy smile can help prevent heart attacks, heart disease, and diabetes. Obesity and mental illnesses are warded off by the feeling of happiness. Who among us would not like to be rewarded with financial generosity every day without having to provide anything in return? The loving Prophet has taught us how to get financial generosity as a reward without having to pay anything out of pocket. According to doctors, it is not only the simplest and most successful technique to succeed and acquire others' trust, but it is also a great treatment for depression. The Holy Prophet defined charity as smiling in front of your brother. The art of smiling has been imparted to us by the Holy Prophet's instruction. The Prophet (peace be upon him) and sociologists both advise people to smile, yet there is a significant difference between these two strategies. Sociologists are instilling the value of smiling just for the sake of worldly gain. This expediency can be used to achieve fame, health, or money. In terms of the Holy Prophet, he has stated the true purpose of smiling in order for us to be closer to Allah. This goal is distinct from worldly objectives. Its effects are long-lasting. The Prophet's admonition means that if you smile at your brother or friend, you will be rewarded with a reward similar to charity. This is a charity in which no dinars or dirhams are spent and no money is taken from your pocket. You may win the hearts of people all over the world if you know how to smile, and then encourage them to change the map of the universe by preaching the lesson of smile and happiness, bringing them to the path of peace. A smile has the power to transform people. It enlightens man's heart with hope. This enables one to remove fear and phobia. Despite the various benefits of smiling, we have no idea why we don't do so. URL: https://www.newageislam.com/spiritual-meditations/smiling-depression-strategy/d/125774 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

Pakistan Government Surrenders Before Extremist And Militant Outfits In Pakistan

Pak Government Has Surrendered To Tehreek-I-Labbaik Pakistan Main Points: 1. Last week, Imran Khan government had talks with the extremist group TLP 2. The TTP was involved in Peshawar Army school massacre killing 150 students. 3. TTP has the patronage of Afghan Taliban. ------ New Age Islam Staff Writer 13 November 2021 It seems that following in the footsteps of the US which surrendered before the Taliban in Afghanistan, the Pakistan government has also decided not to adopt a confrontationist policy vis a vis the Taliban in Pakistan aka TTP and any other extremist group in the country. Last week, the Imran Khan government had entered into a one sided peace deal with the TLP (Tehreek-e-Labbaik Pakistan), a Barelvi religious group giving them legitimacy in political and religious arena. Now the Pakistan government has entered into a peace deal with TTP which is a proscribed organisation and has a history of heinous terrorist attacks on schools, residential commercial complexes, and religious processions and on minorities since 2007 when it came into being after the Lal Masjid siege. It should be noted that the government waged a battle against the proscribed group and lost many of the soldiers in its fight against terrorism and lost millions of dollars on the war in North Waziristan in 2009 and was successful in clearing the tribal belts of the militant outfit. But the ascent to power of Taliban in Afghanistan this year has emboldened the terrorist outfit and it appears that the Imran Khan government succumbed to the pressure of Aftghan Taliban and agreed to hold talks with the TTP. According to media reports, one of the demands of the TLP in return for peace is the release of some of their comrades. If this is true, then it will cause a serious threat to the country as they were involved in the fiercest of terrorist attacks causing death to hundreds of innocent civilians and children. No one denies the importance of talks with militants or any disgruntled groups for resolving issues and for removing misunderstanding but the talks should not be based one one-sided conditions. The TTP follows the agenda of imposing their extremist interpretation of Sharia which denies human and religious rights to the minorities, the Shias, the Hindus and other marginalised religious groups. The government has not made it clear as to on what grounds the truce has been entered with a militant outfit. Any militant outfit which is based on a militant ideology will never dissociate with its ideology and come into the political mainstream. Their main goal is to impose their militant ideology and so entering into truce with them will not change their ideology and they will not leave the path of violence. They follow a retrograde interpretation of the relgion. Therefore, the Pakistan government’s policy of making peace with extremist and militant groups will only give rise to extremism and politics of violence in Pakistan. The instability and insecurity that this policy of the Pakistan government will cause will affect not only Pakistan but the entire region. Therefore, the Paksitan government should not hobnob with the extremist forces of the country for the sake of peace and stability in the region. -- ----- Making Peace With Militants By Zahid Hussain November 10, 2021 DAYS after surrendering to the Tehreek-i-Labbaik Pakistan, the government has announced a month-long ceasefire with another banned terrorist outfit. We are told that there has been substantive development in the ongoing negotiations with the Tehreek-i-Taliban Pakistan (TTP), brokered by the Afghan Taliban. But we still don’t know on what terms the so-called peace is being negotiated with a terrorist group that had declared war on the Pakistani state and had killed thousands of people. According to a media report, the group wants the release of several hundred militants, many of whom were involved in terrorist attacks, before the start of negotiations. That would contradict the government’s claim of having made significant progress in the talks. The information minister says that the negotiations are being held under a constitutional framework. But there is no clear answer to the question of how the state can talk peace with a group, which is banned as a terrorist outfit and which has not surrendered. There was no cessation in hostilities while Pakistani security officials engaged in talks. Just days before the ceasefire announcement, an ambush in North Waziristan claimed the lives of four soldiers. Scores of soldiers have lost their lives in renewed terrorist attacks over the last few months in former Fata. Such an escalation in violence raises questions about a tentative truce delivering peace. It appears that it is the state that has virtually surrendered to a group that is also on the list of global terrorist networks. There is no indication yet that the TTP is willing to lay down its arms and accept the Constitution. The demand for the release of prisoners before talks would make it clear that the outfit seeks to negotiate from a position of strength. It seems to follow the pattern of past peace negotiations with the militant group. Each peace deal further empowered the terrorist outfit. The latest talks are likely to be used by the TTP to reorganise itself and regain its space in the tribal districts. There are already some reports of the revival of TTP activities in parts of the area. The return of Taliban rule in Afghanistan seems to have further emboldened the proscribed network. It was in December 2007 that several militant groups operating in different parts of Fata and KP formed the TTP under the leadership of Baitullah Mehsud. The TTP had an agenda to enforce its own retrogressive version of Sharia rule in the country. Its birth came in the aftermath of the Lal Masjid operation in Islamabad that saw a massive rise in terrorist attacks in the country. There is no doubt that the formation of the TTP had the blessings of Al Qaeda. They jointly carried out high-profile terrorist attacks across the country targeting civilians as well as security installations. The nexus was responsible for the devastating attacks on the GHQ and ISI installations. By 2008, the militants had virtually established their rule over large swathes of territory in northern Pakistan presenting an existentialist threat to the country. It was on Pakistan’s urging that the TTP was declared a global terrorist group. The TTP benefited from the weak response of the security establishment and a series of peace deals, with the state virtually surrendering its writ. It was only after 2009 that the security forces launched massive operations against the militant group. It took more than six years before the tribal belt was cleared of the militants at a huge human and economic cost. Hundreds of thousands of troops were involved in the action. The massacre at Peshawar’s Army Public School that left almost 150 students and staff members dead was the most heinous terrorist attack in the country’s history. Most critical was the North Waziristan operation that finally broke the back of the TTP. Pushed into Afghanistan, the group disintegrated into several factions, some joining the so-called Islamic State’s Khorasan chapter. Many others were reportedly provided sanctuaries by various Afghan Taliban groups. That has also given the Afghan Taliban huge leverage over the TTP. Apparently, it was after the Taliban’s return to power in Afghanistan that backchannel contacts between Pakistani security agencies and the TTP were established. The talks were facilitated by the Haqqani Network that has long maintained close ties with the Pakistani militant group. It is not that the state should not talk to militant groups but the real issue is on what terms. Negotiations make sense only after the militants agree to a complete surrender of arms. But there is no such indication. The TTP has only agreed to a short-term ceasefire, and as has happened in the past, will use the truce to regain its lost space. Most troubling, however, is the absence of a clear strategy on the part of the state on how to deal with terrorist and violent faith-based extremist groups. There has not been any effort to develop a national consensus on such critical national security issues. Curiously, it was in a media interview that the prime minister made the disclosure that his government was in talks with the fiercest of militant groups. Apparently, the issue was not even deliberated in the cabinet let alone parliament. The opposition was only briefed on the development by the military leadership this week. But the prime minister is still not willing to take the nation into confidence on this sensitive issue. The ambiguity around the terms of negotiations has made the talks extremely controversial. The whole episode has reinforced suspicions that it is pressure from the Afghan Taliban that has compelled Pakistan to engage with the TTP. The change in Afghanistan and our support for the conservative regime there appears to have also caused the authorities to soft-pedal the group. Any deal with the TTP is likely to reverse the gains the country has made in its battle against terrorism and violent extremism. Unconditional negotiations will legitimise the terrorist group. The shameful deal with the TLP last week and talks with the TTP should be cause for serious concern. It certainly raises questions about our resolve to fight terrorism. ----- Zahid Hussain is the author of No-Win War — The Paradox of US-Pakistan Relations in Afghanistan’s Shadow. Source: The Dawn, Pakistan URL: https://www.newageislam.com/radical-islamism-jihad/pakistan-extremist-militant-outfit/d/125765 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

Does Fully Scrapping the Madrasa Education System Solve any Problem?

By Dr. Mohammad Ghitreef, New Age Islam 11 November 2021 Who Can Bring About A Reform In The Madrasa Education System? Main Points: 1. Appeal to Prime Minister Narendra Modi to remedy what ails Madrasa system seem to me a bizarre one. 2. Madrasa Education gives its graduates an irrational mentality, a thinking style devoid of logic 3. Its curriculum having roots in political Islam creates extremism and hatred. ------ What Khalid Umer says about Madrasa system, in his recent article at newsintervention.com, sounds like a sweeping statement, but has an element of truth. He has headlined it 'Scrap the derelict institution of Islamic Madrasas in India'. This article is available at: https://www.newsintervention.com/scrap-the-derelict-institution-of-islamic-madrasas-in-india . However, his hope and appeal to Prime Minister Narendra Modi to remedy what ails Madrasa system seem to me rather a bizarre one. It is indeed hoping against hope. Yes, to be honest, Madrasa system is a derelict one. I agree that it gives its graduates an irrational mentality, a thinking style devoid of logic, and makes them unfit to live a normal modern life in consonance with the demands of 21st century values. Its curriculum having roots in political Islam creates extremism and hatred indirectly not only towards Secular modern liberal values, and contempt towards other faith communities but also towards fellow Muslims belonging to other sects and different schools of thought. However, I strongly feel that there are some useful aspects of this religious education system also, which could be summarized as such: 1. It is the largest educational network of Muslims that works like an NGO that makes a large number of Muslim children literate who cannot afford to go to a good school or college. 2. They cater to the religious needs of Muslim society. 3. Muslim National organizations and community institutions get workers from them. 4. They help to maintain the Muslim identity of the community in a rather hostile environment. However, this education system has its own shortcomings and fault lines too, which many intellectuals have been pointing out for a century but to no avail. And when it comes to reforming or modernizing the madrasas, the madrasa administration and the ulema make lame excuses. It is very strange that there are so many in the community who are ready to buy this lame excuse, that only three or four percent of the Muslim children go to these madrasas and so why bother about this minor number? They should rather be left to their own devices and the rest of 96 percent must be cared about instead. I ask, if there are 4% victims of Eye diseases in society then what would be done? No measures would be taken to cure the lot of the poor 4%? If so, wouldn’t it be cruel to keep them in the dark? Yet it is another story that will be discussed some other day. Here I am dealing with the appeal to PM Modi for reforming this ill system. The point is whether its remedy lies in asking the prime minister, the stalwart of Hindutva, to scrap that rotten system of education out rightly? The question is if the madrasa system is gone, then from where does the community fulfil its theological and religious needs? I think for the remedy an Ataturk is required and PM Modi cannot be one for obvious reasons. In this context, some words are due about Ataturk and how he built modern Turkey. Turkey in the twentieth century’s beginning was at a crossroad. It was called by European scholars and historians the Sick man of Europe. The old Ottoman Caliphate system was in a stalemate, corrupt, rotten, sluggish, and bankrupt. It was handicapped by the traditional thinking of Sufis, Ulama, and selfish political class. All these elements combined made Turkey unable to go forward and face the challenges ahead. The last caliph Abdul Hamid with all his supposed capabilities, piety, love of prophet, and caring to the Muslim Ummah, was an autocrat and dictator, who ruled Turkey for 31 years with an iron hand. He made it a police state where the secret agents were ruling the roost. The Shaikh ul Islam (chief of the Ulema) and other Ulema were so rigid, narrow-minded, and incompetent that there was no room for any reform. Then Turkey was invaded by colonial forces. Arabs rose against the Caliphate in connivance with Allied forces in the Second World War, resulting in the defeat of Germany and her ally Turkey. Then Turkey as a defeated and fractured country went into chaos and was rent asunder. At that point in time Mustafa Kamal Ata Turk came forward to rescue his nation. He abolished the caliphate and opted for a secular political and educational system. This is why Mustafa Kamal is the most hated and most abused person in the Islamist circles all over the world today. Yet it should not be ignored that the main hurdle in the way of reform was traditional Ulama and Sufis. They had been giving fatwas against using new techniques, new inventions, and even against new scientific training of army cadres, which was so much needed at that time as the county was besieged and invaded by her enemies from everywhere. Against this backdrop, Mustafa Kamal came to rescue his people and abolished the old political and educational system. Yes, in his reform drive he did some blunders also. For example, he changed the Turkish script from Arabic and Persian into Roman letters, cutting the new generation from its enriched past altogether. Likewise he decreed for Azan to be recited in Turkish. And so on. So we can safely say that Ataturk’s ultra-secular dose was excessive, but it was needed at that juncture. I cited the reference of Kamal Ataturk because Kahlid Umer argued that: “Islamic teaching and modern education can’t coexist.” Here Khalid is very harsh and rash in his opinion. Contrasting to his point I must say that not only does Turkey show the way for adopting a model wherein Islamic teachings and modern education coexist but there are other experiments also for example in the Malaysian model or Indonesian model. Why is he fully ignoring this fact? Now when some of us are requesting PM Modi to intervene in this system or scrap it from India it is imperative to think how this hope is a flawed one. Simply because with all his faults and shenanigans Mustafa Kamal was a man from our ranks. He could do what he did because after all he was a Muslim leader leading a Muslim country. Madrasa system of education cannot be scrapped wholly: there is a need for madrasas. So this system cannot be abolished altogether and yet there is an urgent need for reforming this system too. No government can do it, as when Education Minister Kapil Sibbal of the UPA merely suggested a central madrasa board comprising of ulema from all schools of thought, we rejected that angrily as an interference in our religious matters. So the question is who can bring about a reform in the madrasa education system? I think the community itself should do this on its own. And since it is already very late now, we have to take immediate steps for this reform. At the very least a process of introspection and brainstorming should begin right now. All schools of thought should be involved. We should at least be together on the need for reform. ------ Dr. Mohammad Ghitreef is an Associate, Centre for Promotion of Educational and Cultural Advancement of Muslims of India, AMU, Aligarh URL: https://www.newageislam.com/islamic-society/scrapping-madrasa-education/d/125751 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

Wishing for Saddam Hussien’s Era

By Diary Marif, New Age Islam 11 November 2021 Iraqis Did Not Fight to Earn Daily Food during Saddam’s Rule, But They Tried to Have Freedom and Liberty, While Nowadays, People Have Neither Freedom or Food Main Points: 1. Saddam and his party Baath caused her to suffer for several years? 2. I wish I could see Saddam Hussien in power again to kick these thieves (the Kurdish leaders). 3. Made her turn a blind eye to what the Kurdish authorities did. ----- Former Iraqi strongman Saddam Hussein, shortly after his capture in 2003, in a screenshot from a YouTube video uploaded December 17, 2016. (Photo courtesy: Times of Israel) ----- The other day I phoned my mother regarding her sickness and family updates. Unlike other times, she did not mention her health instead of started talking about my younger brother, Adam, and his plan to go to Europe as he is tired looking for a job and the fact that his friends already left the country, “I wish I could see Saddam Hussien in power again to kick these thieves (the Kurdish leaders). I pray to God that they would have the same fate as Saddam's.” I was shocked! It was the first time she criticized and disliked the authorities. She always strongly supported the Kurdish leaders in Iraqi Kurdistan and respected them unconditionally. Some questions came to my mind: how did she change her mind? What made her wish returning the former dictator, Saddam, to power, while Saddam and his party Baath caused her to suffer for several years? When I was in Iraq, I discussed with my family, friends, and acquaintances the brutality and immorality of the Iraqi Kurdish leaders. My mother was one of those people who always showed her loyalty to the leaders, especially the Kurdistan Democratic Party (KDP) because she was internally wounded and had a miserable life during Saddam Hussein’s regime (1979-2003). Her two younger brothers, who were the KDP Peshmerga were killed by former Iraqi forces in the middle of the 1980s when they were in their 20s. She lived in undergrounds, a turkey barn, and many other inappropriate places during the wars and bombardments for days and months. My parents were interned in the camps like many villagers. Those horrific events and many more made her turn a blind eye to what the Kurdish authorities did. “What horrible things happened to us in the past was because of the Kurdish political parties. We fed and protected them in our village till the Batth regime ravaged the villages and took us to the camps. “My martyr brothers fought for the KDP. Your father escaped, and we became homeless because he refused to fight against the peshmerga. But we were wrong. We should not have done it.” Many mothers like mine sacrificed their life and lost their sons, brothers, fathers, and relatives for the sake of the Kurdish leaders. They were so delighted and celebrated when Saddam Hussein’s forces withdrew from Kurdistan in 1991. They hoped the Kurdish government would bring them a new life and ease their long-time trauma, but in the end, dreams and hopes came to fruition. I am wondering why she wished for Saddam’s era while she went through difficulties during his reign, and she loved the Kurdish nationalist leaders. “We never thought the leaders would lie or betray us. During Saddam’s power, there were many basic amenities like food, water, gas, medicine, and other stuff. People were safe and had jobs equally. But The leaders and their relatives become rich and rich while the ordinary people jeopardize and risk their lives to earn a living.” My mother’s comments reveal that through Saddam’s reign the Iraqi citizens did not have freedom of speech and freedom of expression, but they were often safe if they didn’t support Saddam’s opposition militias. They did not fight to earn daily food, but they tried to have freedom and liberty, while nowadays, people have neither freedom nor food. The former Iraqi regime could protect its citizens from neighbouring countries' threats, but under the Kurdish leadership, Iran, and Turkish forces attack and bomb Iraqi Kurdistan now and then. It’s completely frustrating to praise the brutality of Saddam’s authoritarian power, but the Kurdish parties do worse than Saddam. My mother does not know much about what is going on in Kurdistan because she is an uneducated person. She has no social media to get news. She lives in a remote village and does not see many people to get updates. As well as the previous generation, she loved Kurdish authorities, but she is now upset with them. Let’s just mention the new generation’s life quickly. After completing their studies, they have no job and no sources of income. Due to technological progress and social media, they know what is happening everywhere in the country or abroad. They see all the inequality in Kurdistan, and they compare their life to the children and grandchildren of the leaders? To cite an example, my brother, Adam, studied for many years and started working when he was 14, but he is jobless now like his friends. My brother is older than Areen, the son of the Iraqi Kurdistan prime minister, Masrour Barzani, who has company and has hundreds of thousands of dollars, while thousands of young boys and girls do not have a hundred dollars. My brother is 24 which is the same age as Idriss, the son of the president of Iraqi Kurdistan, Nechirvan Barzani. Without having any certificate, the young Idris is the president of a famous university, Kurdistan. He is the manager of one of the richest charity foundations, Rwanga and has several companies, while many young boys graduate in grade 12, but they are not accepted by any university. Despite working hard, my brother is leaving Kurdistan for Europe to survive, while the sons and grandsons of the leaders, who lived in Europe and North America returned to Kurdistan to monopolize everything similar to their fathers and grandfathers. The inequality, injustice, and gaps between the classes in Kurdistan are too obvious, which was never seen during Saddam’s era. That's why my mother reacted so badly to the Kurdish authorities. When I was a child, my mother prayed to God to destroy Saddam Hussein for his brutality and atrocities. After three decades, I heard the same prayer but this time against the injustice, savage, and corrupted Kurdish leadership. “I am sure they will overthrow, but I wish I could see that day.” It’s been several days, and I still have mixed feelings about my mother’s wishes. I would be so excited if she could see the Iraqi Kurdish leaders sentenced in court. On the other hand, her wishes to return to Saddam’s regime frustrated me. ---- Diary Marif is a Kurdish political and non-fiction writer. Marif has an M.A. in History, India. His writing has appeared in the Awene weekly, Lvin, KNN TV, and other outlets. He recently published Non-fiction in English. He is currently based in Vancouver, Canada. URL: https://www.newageislam.com/islam-human-rights/saddam-hussein-iraq-kurdistan-kurdish/d/125750 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

Refuting ISIS Concept of Caliph and Caliphate [Khalifa and Khilafah] – Part 1

Is The Declaration Of A Caliphate By ISIS Legitimate? Main Points 1. ISIS claimed to have built a Caliphate "on the Prophetic methodology." 2. Whether the caliphate is a religious necessity or merely a political decision has long been a point of contention among Muslim scholars and jurists. 3. The texts on the Sunni Caliphate and Shi’a Imamate were written in the context of political conflict among religious sects. 4. The caliphate, like all other political systems, is the result of human endeavour and is subject to territorial and circumstantial changes as well as historicism. 5. Even if the terms "caliphate" and "caliph" are deleted from Muslims’ daily lives, their faith is unaffected. 6. Living in accordance with Islam does not require us to return to the Middle Ages or to give up our current identities. 7. The changes of the last two centuries have necessitated a re-examination of how everything works. As a result, the manner Islamic law is applied must alter to reflect this shift. ....... By New Age Islam Staff Writer 10 November 2021 (Representational Photo/ISIS) ------ The waves of extremism that appear from time to time are one of the greatest dangers that Islamic societies face today. Islam has never faced such fierce internal hostility as it does now. As a result of this never-ending tide of extremism and bloodshed, most Muslim countries are now facing political, economic, and social crises. Thousands of homes were demolished, as were mosques, Islamic schools, and Sufi shrines, leaving millions of Muslim children orphaned and millions of women widowed. As the entire world is aware, extremism and so-called jihad and caliphate movements have affected Muslims the most in the modern period. ISIS, the most recognisable of these extremist groups, has wrought so much havoc in the Muslim world that looting and bloodshed have become regular. The destructive ideology of ISIS is founded on a complex system of fallacies that remove sacred scriptures from their context, as well as a number of crafty stratagems that cherry-pick from the corpus of Islamic law what suits their twisted minds. Islamic scholars therefore must routinely and intellectually refute this deviant mindset. We'll present a slew of facts to demolish the narratives of ISIS and expose their violation of Sharia (Islamic law) in this series, bringing to light proofs that are generally inaccessible to the average Muslim readers. This series will progress through a series of well-crafted arguments demonstrating that the so-called “Islamic State” is neither Islamic nor a state, but rather a deviant bunch of criminals driven by rage, hatred, and a craving for power who use Islam as a ruse to achieve their objectives. This part will particularly conclude that ISIS’ claims to a caliphate are illegitimate and that denouncing and combating them is a legal obligation for Muslim scholars in order to demolish their criminal institution. Is The Declaration Of A Caliphate By ISIS Legitimate? Giving their atrocious crimes Islamic legitimacy, ISIS frequently references the Quran and hadith (prophetic sayings), without concern for their own conduct. Without a legitimate Islamic foundation for their so-called Caliphate and self-proclaimed Caliph, what credibility does ISIS have? Their acts simply depict a sectarian, brutal, and spiteful terrorist organisation that has nothing to do with the lovely character and lifestyle of the Prophet Muhammad (peace be upon him). They employ Islamic discourse as a means of acquiring worldly power and establishing control of territory. Shaykh Muhammad Al-Yaqoubi is correct when he says: “The declaration of the self-proclaimed Caliphate on June 29, 2015, demonstrates the power struggle behind ISIS. The declaration came weeks after the capture of Iraq's second-largest city, Mosul, on June 10, months after they had taken al-Raqqa in Syria and al-Anbar in Iraq, and surprisingly some eight years after they established their Islamic State of Iraq (ISI) on October 15, 2006. This is very strange behaviour—why this eight-year delay in declaring the ISIS Caliphate? The explanation for this discrepancy lies in the conflict between ISIS and Al-Qaida (AQ). AQ's representative in Syria, Jabhat al-Nusra (JN), was supported by ISI since 2012, and when the latter declared the Islamic State of Iraq and al-Sham (ISIS) on April 8, 2013, and included AQ-JN in their State, a bloody conflict arose between AQ-JN and ISIS. AQ’s leader Ayman al-Zawahiri supported AQ-JN against ISIS. Naturally, AQ was more known than ISIS at that time. Accordingly, declaring a Caliphate on June 29, 2014, was the only way ISIS could supersede AQ as the premier Jihadi organisation and the continuation of the legacy of Usama Bin Laden—and they could not have claimed this religious legitimacy and reputation without hiding under the Islamic cover and rhetoric of being the Caliphate.” (Shaykh Muhammad Al-Yaqoubi, Refuting ISIS, A Rebuttal of Its Religious and Ideological Foundations, p. 23, Published by Sacred Knowledge) After proclaiming the so-called Caliphate, their self-proclaimed Caliph Abu Bakr al-Baghdadi claimed to have built a Caliphate "on the Prophetic methodology." Following that, they regularly published pieces in their English journals Dabiq and Rumiya encouraging individuals to pledge allegiance to their so-called Caliphate. Let us now use ISIS quotes to demonstrate that ISIS is opposed to the very prophetic methodology they claim to represent. ISIS says the following about the declaration of the caliphate and its methodology: “On the first of Ramadan 1435H, the revival of the Khilafah was announced by the spokesman for the Islamic State, Shaykh Abu Muhammad al-Adnani ash-Shami.”... Adnani said, “Rest assured, O soldiers of the Islamic State, for we – by Allah’s permission – will carry on upon the manhaj (methodology) of the imam Shaykh Usamah, the amir of the istishhadiyin, Abu Mus’ab az-Zarqawi, the founder of the State, Abu 'Umar al-Baghdadi, and its war minister Abu Hamzah al-Muhajir. We will never alter nor change until we taste what they tasted.”... “And when Amirul-Mu'minin Abu 'Umar al- Baghdadi ... gained shahadah [martyrdom] alongside Abu Hamzah al-Muhajir....the Islamic State did not waver, rather its leadership unanimously pledged allegiance to Amirul-Mu'minin Abu Bakr al-Baghdadi...” (Dabiq, 1st, 2nd, 3rd, 4th issues, also cited in Refuting ISIS by Shaykh Muhammad Al-Yaqoubi, p.24) It is apparent that the methodology of ISIS is inspired by Usama Bin Laden, Abu Mus'ab al-Zarqawi, Abu Umar al-Baghdadi, Abu Hamza al-Muhajir, and Abu Bakr al-Baghdadi, the five leaders named above. A comparison of Prophet Muhammad’s life to the conduct of the above-mentioned sectarian leaders is an affront to our Messenger's majesty, and no rational person can claim that these five persons were following Prophetic Methodology, as Shaykh Yaquobi has brilliantly stated, “It is enough to mention that the Prophetic Methodology prohibits the killing of civilians, which none of the above mentioned can claim to have followed. I would also like to emphasize that ISIS, in making Usama Bin Laden its leader, has weakened itself as Bin Laden's AQ organization has been fighting against ISIS since 2013. How can ISIS follow Bin Laden when his followers are killing ISIS' followers? This is a perfect example of the confused minds in ISIS.” (Refuting ISIS by Shaykh Muhammad Al-Yaqoubi, p.25) ISIS has leveraged the narrative of resurrecting the caliphate to recruit militants and migrants from all across the Muslim world. It is portrayed as the ideal home for Muslims, one in which Sharia rules and principles are ‘preserved’, and their rights and dignity are ‘restored.’ It claims that its “caliphate” is the sole authentic “Islamic state” and governance system. “All parties based on communism, secularism, nationalism, and liberalism; proponents of democracy and those who participate in the democratic process are kafir (apostates)” it declared. (Quoted from an ISIS brochure titled Haazihi Aqeedatuna wa Haaza Manhajuna, which translates to “This is our creed and our path”). As a result, all Muslims are urged to relocate to IS-controlled territory, “because Hijrah [emigration] to the land of Islam is obligatory.” (Dabiq, Issue 1, The Return of Khilafah, July 2014) ISIS’ claims are debatable because Islam does not mandate a definite style of government. The construction of “caliphate” governance is not explicitly stated in the Quran. The Quranic verses that mention the Khalifah (caliph) are as follows: “And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a vicegerent (Khalifah)." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know.” (2:30) “[We said], "O David, indeed We have made you a vicegerent upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah." Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Account.” (38:26) Vicegerent translates Khalifah, which can also mean “successor” or “deputy”, resulting in khalifatu Rasul Allah, or “successor/steward of God's Messenger”. Khalifah appears to suggest a universal human inheritance and obligation in some verses, such as 6:165 and 38:26 because all human beings are the Khalifah of God in their inner actuality. In others, the concept of "successor" emerges (e.g., 7:69, which refers to vicegerents after the people of Noah). The verses 7:74, 10:14, 10:73, 27:62, and 35:39 are also relevant. Some commentators (Mufassirin) say that the term Khalifah comes from the Arabic word Khalafa, which means “to come after,” implying that humans come after all other species and that all stages of existence are summed up in the human condition. Prophet Adam was sent to earth as a vicegerent (Khalifah) of God. According to Tafsir al-Jalalayn, a classical Sunni Shafei Tafseer of the Quran, verse 2:30 means that mankind should represent his creator by celebrating His praise and worshipping His Holiness by his deserved presence as human beings. Allah advises Prophet David in verse 38:26 to rule with truth and fairness and not to be misled by his desires while making a decision. Whether the caliphate is a religious necessity or merely a political decision has long been a point of contention among Muslim scholars and jurists. They also disagreed over the specific meanings of a number of texts maintained by some jurisprudential schools [Fiqhi Mazahib]. Following the Prophet’s demise (623 AD), some delegates gathered at Saqifat Bani Saada and a debate arose between the two communities, the Meccan immigrants (Muhajirin) and the Medinan supporters (the Ansar), about who had the right to nominate the Prophet's successor. As they discussed succession to the Prophet’s political power, or “Muhammad’s sovereignty,” the two parties present at the meeting were aware of the definition of the term caliphate. In the arguments presented by the two parties, the political aspect of the succession debate is clear. In defence of the Muhajirin's right to succession, Hazrat Umar said, “By God, the Arab tribes would not agree on any leader other than a member of the Quraish tribe.” A member of the Ansar, Sa’d Ibn Bashir, agreed with him. As a result, neither Muslim jurists nor political writers drew the concept of the caliphate from religious texts, nor did the Prophet (peace be upon him) mandate it. Rather, Islamic jurisprudence was able to compile and codify the experiences of the period following the Prophet's death, particularly the time of the Rightly Guided Caliphs, and as a result, the caliphate theory was regarded as “a practical codification of the political system dictated by the then political, social, and religious landscape” at various stages of its evolution. The theory of the caliphate evolved with each shift of authority. “Political necessities rather than religious obligations were the most prominent factors which influenced the formation and acceptance of this institution”, writes Darul Ifta Al-Misriyya, an Egyptian Islamic advisory and Al-Azhar-affiliated institution, on its website. Dar al-Ifta adds to these points by stating: They felt that without a leader to succeed the Prophet after his demise, Islam would disintegrate and Muslims’ affairs would fall into the hands of unskilled individuals. Furthermore, the presence of a leader was necessary for religious enlightenment and the protection of Muslim borders, resulting in the growth of Islam. Several books have been produced that strongly demonstrate that the texts on the Sunni Caliphate and Shia Imamate were written in the context of political conflict among religious sects and in light of the conflict that erupted after Hazrat Muawiyya introduced dynastic succession to Muslim rule.”. This discussion seeks to demonstrate that the caliphate, like all other political systems, is the result of human endeavour and is subject to territorial and circumstantial changes as well as historicism. As a consequence, any political system’s success or failure is measured by its ability to adapt to, justify, and protect society laws, a subject that cannot be mandated through established religious texts. Rather, this is demonstrated by the Prophet's own principle: “You know best the affairs of your worldly life.” The only reason for the necessity for a successor after the Messenger's death was that the law could not be executed without an authority to enforce it. At the time, the caliphate was the only legitimate authority and political alternative available. “The caliph in this ruling system was the only legislative authority. If Muslims at that time had recourse to other political options, they would have surely taken them into consideration.” With this in mind, does the current call for the establishment of a so-called “Islamic State” suggest that we should abandon the modern nation-state political system in favour of a re-enactment of the old political choice of the Caliphate? Is ISIS's demand for action credible? Before delving into these issues, it's crucial to emphasise the understanding of the mainstream Muslim scholars that Islam is not a rigid, authoritarian system incapable of adapting. Living in accordance with Islam does not require us to return to the Middle Ages or to give up our current identities. Islam has never required its adherents to abandon their own traditions or adhere to a strict set of laws. This adaptability is not limited to Muslim cultural life. It is also an important aspect of the Islamic legal tradition; in fact, it is one of the distinguishing features of Islamic law. Islamic law is a methodology as well as a compilation of Muslim jurists' viewpoints over the last 1,400 years. There were no fewer than 90 schools of legal thought during those centuries, and the twenty-first century finds us in the fortunate situation of being able to look back on this tradition in order to find what will serve us now. This is one of the first phases in the fatwa process (legal edict). Fatwas serve as a link between the legal tradition and the contemporary world we live in. They serve as a bridge between the past and present, absolute and relative, theoretical and practical. As a result, issuing a fatwa necessitates more than just knowledge of Islamic law. Muftis must also have a thorough awareness of the world in which they live and the issues that confront their communities. The extremism we witness today is the outcome of those who lack these skills issuing fatwas. We must be clear about the issues at hand. When everyone's unqualified opinion is regarded as a fatwa, we lose a weapon that is critical in restraining extremism and maintaining the flexibility and balance of Islamic law. The world has altered drastically in the last two centuries. New technologies and political ideologies ushered in this transition. New technologies were also invented, allowing us to be aware of what is happening in virtually every part of the world almost instantly, when in the past, even the most essential news would take months, if not years, to reach us. This tidal surge of change has radically altered practically every element of our existence. This modern phenomenon is the most difficult for Muslim jurists and muftis to deal with. There was little change in the way things operated and advanced in the past. Even when things did change, it was gradual and limited to a few fields. However, the changes of the last two centuries have necessitated a re-examination of how everything works. As a result, the manner Islamic law is applied must alter to reflect this shift. Darul Ifta further says, “The flexibility and adaptability of Islamic law is perhaps its greatest asset. To provide people with practical and relevant guidance while at the same time staying true to its foundational principles, Islam allows the wisdom and moral strength of religion to be applied in modern times. It is through adopting this attitude towards the Sharia that an authentic, contemporary, moderate, and tolerant Islam can provide solutions to the problems confronting the Muslim world today.” (http://www.dar-alifta.org/Foreign/ViewArticle.aspx?ID=574&CategoryID=5) Even if a caliphate is to be established, as some Muslim academics believe, it “must come from a consensus among Muslim countries, Islamic scholars' organisations, and Muslims around the world.” (See Open Letter to Al-Baghdadi, point 22 Consultation is an important part of Islamic administration, yet there is no indication that ISIS consults with the larger Muslim community other than among themselves. Muslim scholars have long agreed that seeking advice from others on topics concerning the Ummah is both obligatory and praiseworthy because it follows the Prophet's example. In The Open Letter, Muslim clerics ask Al-Baghdadi, “Who granted you authority over the Ummah?” warning him that “announcing a caliphate without consensus is sedition (fitnah).” (See Open Letter to Al-Baghdadi, point 22, cited https://www.academia.edu/35104314/De_legitimising_Al_Baghdadis_Caliphate) The so-called caliphate of ISIS cannot be justified even in the name of the rightly-guided caliphate [Khilafat-e-Rashidah] on the following grounds: The rightly-guided caliphs were elected and selected in an atmosphere of freedom and security. Threats and swords had nothing to do with the matter. The so-called caliphate of ISIS was formed in the midst of strife and bloodshed, in an atmosphere of dread and terror, with the objective of violent rule and compulsion. The rightly guided caliphate, regardless of majority or minority, united all Muslims under its loyalty and suzerainty, and all Muslims were happily satisfied with its principles founded on justice. In the case of ISIS, the vast majority of mainstream Muslims are opposed to its goals. The rightly guided caliphs were chosen with the acceptance of all Muslims of the time, and freedom from the venom of force and bloodshed. However, the self-proclaimed 'caliph' of ISIS had to force Muslims to accept him as their “caliph”. Muslims all around the world understand that there is no such thing as coercion or compulsion in Islam. “The divorce of the coerced [husband] does not take effect, therefore, the allegiance of the coerced and the scared is invalid,” Imam Malik bin Anas used to say. For all people, the system of the rightly-guided caliphate was one of unity, kindness, benignancy, sympathy, grace, and justice. There had never been any Muslim civil wars. However, the “caliphate” declared by ISIS is causing civil conflicts, interfaith conflict, brutality, terrorism, and a lack of sympathy, mercy, and justice for Muslims and non-Muslims alike. As a result, it is diametrically opposed to the spirit of the rightly-guided caliphate. The rightly guided caliphate was primarily formed to achieve righteous goals, piety, and the implementation of real teachings of the Quran and Sunnah, as well as peace and security for all citizens of the state. The self-proclaimed caliphate of ISIS, on the other hand, is built solely on slogans, pronouncements, appearances, and titles. Its goal has been to kill everyone who opposes its so-called “caliphate.” They don't mind if they disagree with the teachings of the Quran and Sunnah, but they do mind if someone goes on to criticise their actions antithetical to Islam. Command of Allah Almighty that killing a person is equal to killing the entire humanity and Hadith of the prophet peace be upon him “There should be neither harming nor reciprocating harm in Islam” are the most ignored and violated teachings of Islam in the so-called caliphate of ISIS. As a consequence, even if the terms “caliphate” and “caliph” are deleted from Muslims’ daily lives, their faith is unaffected. But it would be a great tragedy if the teachings of Allah Almighty and His beloved Prophet Muhammad (peace be upon him) on human rights, including justice, peace, tolerance, security, equality, and other pious Islamic requirements, were to vanish for only one day. Islam has entrusted Muslims with the task of preserving justice, peace, security, and prosperity for all citizens in all of their forms. It has never compelled them to recognise the self-proclaimed "caliphate" or "caliph," of ISIS. URL: https://www.newageislam.com/radical-islamism-jihad/isis-caliph-caliphate-khalifa-khilafah/d/125744 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? Concluding Part 2

Answering To the Widespread Radical Agenda That Islam Is a Religion of War and Terrorism Highlights 1. We must continue to preach the correct word of Islam, in the hopes that our efforts on newageislam.com to combat radicalization will have positive and effective outcomes. 2. 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. 3. Peace is a magnificent blessing of Allah for humanity, according to the holy Quran 4. 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. 5. 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. 6. In an age when some radicals are attempting to demonise Islam, it is our responsibility to continue to spread the message of the Quran, which emphasises the importance of fostering peace. --.. By Kaniz Fatma, New Age Islam 10 November 2021 The goal of Islam should be seen from the Hudaybiyyah episode, from the provision of security in the residences of Abu Sufiyan and Hakam bin Hazam following the conquest of Makkah. In an age when some radicals are attempting to demonise Islam, it is our responsibility to continue to spread the message of the Quran, which emphasises the importance of fostering peace. Even when hostile and combatant foes gravitate to peace, the Quran instructs believers to establish peace. Allah declares, “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) Islamic teaching is unambiguous. Even so, we see militants committing terrorism and excesses across the country. Leaders of such militants may or may not have been aware of the Islamic message in this way, but one thing to remember is that today's common youth are influenced by such leaders' propaganda. As a result, we must continue to preach the correct word of Islam, in the hopes that our efforts on newageislam.com to combat radicalization will have positive and effective outcomes. Furthermore, the world should protect Muslims’ human rights, including their religious rights, because violations of their human rights may aid extremists in brainwashing naïve youth into joining the militant route, and no amount of reform would bring them back to the road of peace. We know that there are two types of wars, both of which can be witnessed today: one that incites terrorism, as ISIS does, and the other that seeks to prevent terrorism. After 12 years of persistent patience and tolerance, the early Muslims were able to defeat Arab pagans’ acts of terrorism, gaining freedom for their religious practises as well as their lives. This is the truth, and historical data backs it up. In the words of M.M. Pickthall, a brilliant non-Muslim intellectual who eventually converted to Islam and translated the Quran: “The Muslims are those who only fight “in the way of Allah” (as it is called in the Quran), that is, in self-defence or for the protection of the weak oppressed, or for the redress of wrongs. To wage aggressive war on people, simply on account of their religious opinions, is not allowed, nor can the term Jihad by any means be stretched to cloak such warfare. Jihad is “striving in the way of Allah” and the way of Allah, if we must seek a modern phrase to express it, is devotion to the cause of human progress. It is only a nation or community does grievous wrong to Muslims, attempting to exterminate or enslave them and extinguish truth by force of arms, that war against them is a duty for all Muslims” (M. M. Pickthall, The Cultural Side of Islam, p. 27, Islamic book Trust, India) Some people constantly quote Quran verses like "kill them wherever you see them" (2:191) or "Kill the Mushrikin wherever you find them" (9:5). However, it is regrettable that people do not attempt to comprehend these verses in their entirety. They merely take them, apply a broad brush to them, and attempt to foment Fasad (disorder) amongst Muslims and Mushrikin. This is unquestionably a matter of grave concern. Why don't they try to realise that these verses 2:191 and 9:5 were written in the context of a struggle against the militant Mushrikin, who sought to deprive Muslims of their basic rights as well as their existence? When reading such verses in context, this becomes extremely evident. “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. And (during war) kill them (the aggressing and combating disbelievers) wherever you find them, and drive them out (through military operation by the state) from where they drove you out. And rousing mischief and disruption is a severer (crime) than killing. But do not fight against them in the proximity of the Sacred Mosque (Ka‘ba) unless they themselves fight there against you. Then if they attack you, kill them (in defence), for that is the right penalty of (such aggressing and combating) disbelievers. But if they desist, then surely Allah is Most Forgiving, Ever-Merciful. And keep fighting against them until the disruption and mischief is totally eliminated and the Deen (Religion) practically becomes subservient to Allah alone (i.e., the system of the protection of peace and human dignity is practically established). But if they desist, then offensive action is not permissible except against the wrongdoers (i.e., transgressors). A sacred month is the requital of a sacred month, and (other) sacred things also requite one another. So if someone wrongs you, you may also respond in kind but proportional to his offence. And fear Allah. And remember that Allah is with those who fear Him. And spend in the cause of Allah, and do not cast yourselves into destruction with your own hands; and adopt righteousness. Verily, Allah loves the righteous.” (Quran: 2:190 –195) If we read the Ayat of 2:191 in its entirety, as described above, the misunderstanding that is forcibly generated in our minds would vanish. Dr Abdul Haleem's interpretation of the second ayat (9:5), which is identical to 2:191, is as follows: “We must also comment on another verse much referred to but notoriously misinterpreted and taken out of context – that which became labelled as the ‘Sword verse’: “…Then when the sacred months have passed, slay the idolaters wherever you find them, take them and besiege them and prepare for them every ambush….” [9:5] The hostility and "bitter enmity" of the polytheists and their Fitna [persecution, 2:193; 8:39] of the Muslims grew so great that the unbelievers were determined to convert the Muslims back to paganism or finish them off. “They would persist in fighting you until they turn you back from your religion, if they could ….” [2:217] "It was these hardened polytheists in Arabia, who would accept nothing other than the expulsion of the Muslims or their reversion to paganism, and who repeatedly broke their treaties, that the Muslims were ordered to treat in the same way - to fight them or expel them….Even with such an enemy Muslims were not simply ordered to pounce on them and reciprocate by breaking the treaty themselves; instead, an ultimatum was issued, giving the enemy notice, that after the four sacred months mentioned in 9:5 above, the Muslims would wage war on them. The main clause of the sentence "kill the polytheists" is singled out by some Western scholars to represent the Islamic attitude to war; even some Muslims take this view and allege that this verse abrogated other verses on war. “This is pure fantasy, isolating and de-contextualising a small part of a sentence. The full picture is given in 9:1-15, which gives many reasons for the order to fight the polytheists. They continuously broke their agreements and aided others against the Muslims, they started hostilities against the Muslims, barred others from becoming Muslims, “expelled” Muslims from the Holy Mosque and even from their own homes. At least eight times the passage mentions their misdeeds against the Muslims. “Consistent with restrictions on war elsewhere in the Qur'an, the immediate context of this "Sword Verse" exempts such polytheists who do not break their agreements and who keep the peace with the Muslims [9:7]. It orders that those enemies seeking safe conduct should be protected and delivered to the place of safety they seek [9:6]. “The whole of this context to v. 5, with all its restrictions, is ignored by those who simply isolate one part of a sentence to build their theory of war in Islam on what is termed "The Sword Verse" even when the sword’s word does not occur anywhere in the Qur'an”. (Muhammad Abdul Haleem, “Understanding The Qur’an” {I.B. Tauris & Co Ltd 2005}, pp. 65-66, “Jihad: a war against all Non-Muslims or not? By Kevin Abdullah Kareem”) We can correctly comprehend these verses 2:191 and 9:5 based on the above-mentioned passages. Furthermore, if all the Mushrikin were meant in these passages, the verses 9:6 and 9:7, as well as 60:8, would not exist. “And if any of the idolaters seeks asylum with you, provide him with protection until he listens to the Words of Allah. Then escort him to his haven. This is because these people do not possess the knowledge (of the truth).” (9:6) “(How) can there be a promise for the polytheists with Allah and His Messenger (blessings and peace be upon him) except for those with whom you have made a treaty near the Sacred Mosque (at al-Hudaybiyyah)? So as long as they remain true to (the treaty with) you, remain true to them. Surely, Allah loves those who fear Him.” (9:7) “Allah does not forbid you to be good to them and treat them with equity and justice who did not fight against you on (the question of) Din (Religion), nor did they drive you out of your homes (i.e., homeland). Surely, Allah likes those who conduct themselves with equity and justice.” (60:8) According to the majority of scholars, verse 60:8 is Muhkam and has not been abrogated. This passage advises Muslims to treat non-Muslims, including Mushrikin and Kafirin, as allies rather than foes. It indicates that Allah does not ban Muslims from being good to non-Muslims, such as Mushrikin and Kafirin, who do not oppose Muslims in religious matters and live in peace and justice with Muslims. M.M. Pickthall, in his book “The Cultural Side of Islam”, says “in those passages of the Holy Quran which refer to warfare, the term Kafir is applied to the actual fighting enemies of Islam. It is not applicable to the non-Muslim as such, nor even to the Mushrik as such, as is proved by a reference to the famous Proclamation of Immunity (9:1-4) from obligation towards those faithless tribes of the Mushrikin who, after having made treaties with the Muslims, had repeatedly broken treaty and attacked them”. We learned before that the Quran calls for peace through the verses (Aayaat). As a matter of principle, it also prevents people from being tyrannical to others in questions of religion choice. The Quran allows for the spread of faith, but not through any forceful means. “So, continuously admonish them, for you are but an admonisher, You are not imposed upon them (as) an oppressor and persecutor” (88: 21-23) Through the following message, the holy Quran has called all religions and communities around the world to establish peace: “........Say (this): ‘I believe in every Book that Allah has revealed, and I have been commanded to do justice between you. Allah is our Lord as well as your Lord. For us are our deeds and for you are your deeds. There is no debate and dispute between us and you. Allah will gather us all together and to Him is the return (of all).” (42:15) Islam's values for peaceful mutual cooperation can undoubtedly assist the globe in overcoming all forms of oppression, violence, riots, and confrontations. Polytheism (shirk) is frowned upon in Islam, although the Quran has taught its adherents how to deal with Mushrikin, or idol worshippers. The Quran says, “And, (O Muslims,) do not abuse those whom these (polytheists) worship besides Allah, lest these people should (also, in retaliation,) revile Allah’s Glory wrongfully due to ignorance. Thus, have We made the conduct of every sect (and faction) seem attractive to (their own eyes and they regard only that as truth). Then all have to return to their Lord, and He will inform them of (the results of) their deeds which they used to do.” (6:108) This scripture forbids Muslims from disparaging other gods for fear of their followers abusing their God in a fit of fury. This is an area where it's reasonable to believe that the majority of riots between people of different faiths have occurred as a result of people throwing dirt at each other's gods and prominent figures. Many communal riots and conflicts have undoubtedly resulted from this. Let us now sum up this article by quoting the following verses which seek to establish ideas of peace, harmony, justice, forgiveness and peaceful mutual coexistence among followers of different faiths. God Almighty says: “On account of this, We prescribed (this commandment in the Torah sent down) to the Children of Israel that 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) “And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly - We have given his heir authority (of retribution as per the legal procedure), but he should not exceed the just limits in [the matter of retributive] killing. Indeed, he is to be helped.” (17:23) “And these are the people who do not worship any other god apart from Allah, nor do they kill the soul whose killing without any lawful cause Allah has forbidden, nor do they commit adultery. And whoever does this will receive the punishment due for the sin.” (25:68) “And among men is one whose conversation may please you in the life of this world, and who calls Allah to witness to that which is in his heart, whereas [in truth] he is the most quarrelsome! And when he turns away [from you], he goes about the earth to create turmoil in it [i.e. the earth] and destroy crops and lives; and Allah does not like turmoil and violence”. (2:204-205) “And seek the abode of the Hereafter with what (wealth) Allah has given you, and do not forget your portion of the world, and do good (to others) as Allah has done good to you, and do not seek to cause turmoil in the earth; indeed, Allah does not like those who violate peace.” (28:77) “And those who break the promise of Allah after making it firm and sever all (the relations and obligations) that Allah has commanded to be kept unified, and do mischief and strife in the land—upon them is the curse and for them is an evil home;” (13:25) “Indeed, Allah decrees the commands of justice and kindness, and of giving to relatives, and forbids immorality and bad conduct and rebellion; He advises you so that you may receive admonition.” (16:90) “The way (to persecute) is only against those who oppress people, and wrongfully spread rebellion in the land. It is they for whom there is a painful punishment. (42:42) And indeed whoever patiently endures and forgives – this is surely of the acts that demand great courage and determination”. (42:42- 43) “The retribution of a harmful deed is the harm equal to it; so, whoever forgives and amends, he shall have his reward from Allah; indeed, He does not love the unjust” (42:40) “Tell the believers to forgive those who do not fear the days fixed by Allah, so that He may give a nation the reward of what they used to earn.” (45:14) “And if you want to punish, then punish only (as severely) as you were afflicted, but if you remain patient, then certainly that is better for those who keep patience. And, (O Glorious Beloved,) be patient and your patience is by Allah alone. And you should not grieve over their (defiance), nor distress (your gracious and benevolent heart) on account of their deceptive plots. Surely, Allah blesses them who live with God wariness and who (also) live with spiritual excellence with His (special) companionship.” (16:126-128) “There is no compulsion in Din (Religion). Surely, the guidance has been evidently distinguished from error. So he who rejects false gods and believes in Allah has grasped such a firm handhold that will never (possibly) give way. And Allah is All-Hearing, All-Knowing.” (2:256) “And had Allah so willed, certainly all inhabitants on the earth would have believed. (When your Lord has not made them believe by force,) will you coerce the people until they become believers?” (10:99) “We know best what they say, and you are not the one to coerce them. So advise by means of the Qur’an anyone who fears My threat of punishment.” (50:45) Part One of the Article: Islam is a Religion of Peace or a Religion of War and Violence? Part 1 URL: https://www.newageislam.com/radical-islamism-jihad/religion-peace-war-violence/d/125742 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Muslims Should Build More Mosques to Accommodate All Participants of Friday Prayers

Muslims Should Not Depend On Public Places for Offering Friday Prayers Main Points: 1. There are only 13 mosques for a population of 5 lakh in Gurugram. 2. In 2018, the local administration has given permission to Muslims to offer Friday prayers in 37 places. 3. Muslims should build more mosques to accommodate participants in Friday prayers. ----- New Age Islam Staff Writer 9 November 2021 Around 100 policemen and policewomen were deployed at Sector 47 to prevent the protesters, who were singing Bhajans and shouting slogans, from reaching the prayer site. (Vipin Kumar/HT PHOTO) ------ The opposition of a group of residents of Gurugram in Haryana, India to the offering of Friday prayers in open public places has been going on for the last three weeks. The residents of Sector 47 particularly protested at the prayer site demanding a stop to the offering of Friday prayers in public places as it obstructed the traffic and also caused inconvenience to the parents and students of the area as a school is situated In the same area and the timing of the Friday prayers coincided with the timing of the school. According to reports, the local administration had given permission for Friday prayers at 37 sites in 2018 and Muslims had been offering Friday prayers on these sites for the last few years. But now the residents object to the observance of this weekly Islamic practice due to some inconvenience. They also demand that Muslims should offer Friday prayers in mosques and in religious institutions and offering of Friday prayers in open public places should be stopped. Earlier in 2018, the Municipal Corporation of Gurugram had sealed a mosque after the residents had protested over the installation of loudspeakers in the mosque. This shows that opposition to Friday prayers in public places and to loudspeakers in mosques has become common in Gurugram. Though the Muslims complied to the request of the police to shift the prayers site to a place 200 metres away and the prayers were offered peacefully but the Muslims should find a permanent solution to it. According to the Gurugram Unit President Maulana Salim Qasmi, the Muslim population in the area is around 500,000 but there were only 13 mosques for the entire population of 500,000. Therefore, Muslims should find a permanent solution to this problem. They cannot depend on the privilege given by the local administration more so when the local residents have started protesting on the basis that Muslims do not have written permission from the residents. A group of residents protested against Friday prayers being offered in the open space in Gurugram (Picture: Representational) ----- Muslims in the area particularly and in the country generally should build mosques on land owned by them or by the Waqf Board. That there are only 13 mosques for a population of five lakh Muslims shows that Muslims have not paid much attention to their religious needs because they took the permission for holding Friday prayers in public places for granted. Interestingly, Altaf Ahmad, a representative of a Nagrik Ekta Manch, Gurugram has demanded that the Haryana government should allocate land in different sectors of Gurugram so that Muslims can build mosques. Muslims should know that state governments of India cannot allocate land for mosques, temples and churches for legal reasons. Leaders of Hindu right-wing groups at the ground in Gurugram where Muslims usually offered Friday prayers [Al Jazeera] ----- Muslims should take active steps to acquire more land or Muslims should donate land for the construction of more mosques so that they can offer Friday prayers in mosques or religious buildings to avoid communal clashes and to maintain communal harmony. URL: https://www.newageislam.com/islamic-society/gurugram-masjid-friday-namaz-/d/125740 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