Refuting The Modern Day Khawarij is Essential in Obedience To The Companions of the Holy Prophet

By Ghulam Ghaus Siddiqi, New Age Islam 20 December 2021 We Can Prevent Extremists and Neo- Khawarij If We Adopt Hazrat Ibn Abbas' Methods Main Points: 1. The Khawarij have a history of performing takfir on Muslims and accusing them of polytheism. 2. The Holy Prophet cautioned His Ummah about Khawarij and Its Methodology 3. Moderation in all things is a well-known feature of Islam, and when the Khawarij deviate from this road, it shows they have no connection to Islam. 4. It would be in obedience to the holy companions to refute the modern-day khawarij. 5. Hazrat Ibn Abbas’s debate with Khawarij ----- A group of persons split away from the Muslim community during Hazrat Ali's caliphate (may Allah be pleased with him) and accused Muslims and Caliph Ali of unbelief. They murdered innocent Muslims, battled the Muslim army, and smeared the Muslim community. This is the group known as Khawarij. The Khawarij have a history of performing takfir on Muslims and accusing them of polytheism. The intellects of Khawarij have gotten deviated from understanding the Qur'an, and the experts believe that the main reason for this is because they have not followed the way of interpreting the revelation used by Salaf-e-Salihin [pious predecessors]. The Prophet (peace be upon him) also cautioned his ummah about this takfiri group and its methodology, as related by Hazrat Hudhaifa that the Holy Prophet said, “Verily, I dread for you that a man will recite the Quran until his delight is visible and he adopts Islam as a cover. Then, he changes to whatever Allah wills for him, such that it is stripped from him and he throws it behind his back, assaulting his neighbour with the sword and accusing him of idolatry.” I said, “O Prophet of Allah, which one is closer to idolatry? The accused or the accuser?” The Prophet said, “Rather it is the accuser.” [Ṣaḥīḥ Ibn Ḥibbān, Hadith 81, Grade: Sahih (authentic) according to Ibn Kathir] Considering this hadith, the following symptoms appear. This group will have a strong bond with the Qur'an and will serve it, and as a result, people will have positive perceptions of them. They will benefit from the enlightenment of the Quran, and consequently, people will be happier. They will be fervent believers who will support and defend religion. Despite this, they will undergo a bizarre transformation that will cause uncertainty among the public. They will deviate from the inherited meanings of the Qur'an and interpret it separately due to their lack of expertise with the method of thinking and inference. As a result, they will label their neighbour a kaafir and mushrik, but they will not be satisfied with that; they will take up arms against him and commit bloodshed and massacre. The Prophet (peace be upon him) expressed his concern in the above-mentioned hadith for those who pretend to be religiously pious but are actually hazardous to the faith. In whatever situation, the Holy Prophet despised radicalism and extremism. This can be seen in the following event described in the Ahadith literature. Hazrat Muaaz once led the Isha prayer and recited a long Surah, which caused several people to leave. When the Holy Prophet learned of it, he said to Muaaz, “You are putting the people on trial,” and commanded him to recite short surahs. [See Hadith 701 in Sahih Bukhari] We might assume from this experience that the Holy Prophet taught his companions moderation in their acts of worship. When moderation is essential in acts of worship, it is unquestionably required in non-worship activities. Moderation in all things is a well-known feature of Islam, and when the Khawarij deviate from this road, it shows they have no connection to Islam. Extremist groups that follow in the footsteps of the Khawarij can still be found all over the world today. The Khawarij also use the Holy Qur'an to support their acts, however, the general public needs to be aware that the Kharijite interpretation style is corrupt, resulting in their being unable to comprehend the intended meaning of the Quran. The Companions of the Prophet learned the Qur'an from the Holy Prophet, thus they were correct in its interpretation. But the Khawarij attempted to interpret the Qur'an in such a way that there were violations. So the Companions refuted the Khawarij in every way imaginable. The following is the narrative of the debate between Ibn Abbas and the Khawarij in order for scholars to be inspired to come forward and refute the modern-day Khawarij who are involved in extremist activities day and night while putting an end to the practice of cultivating misconceptions about the Muslim community. Hazrat Ibn Abbas’s Debate With Khawarij Abdullah b. Abbas obtained permission from Hazrat Ali, the Caliph, and travelled to the gathering of Khawarij to convince them of their erroneous interpretation of Islam. In Ibn Abbas’ own words, the debate went like this: "I have come to you from the Muhajirun and the Ansar, the companions of Allah's Messenger (peace be upon him), to inform you of what they say. The Qur'an was revealed to them. And they know more about the revelation than you do because it was revealed among them. And there aren't any of them among you. [Ibn Abbas noted that there was not a single Companion among the Khawarij.] "Let us interact with him and see what he says," some of them [of Khawarij] remarked. I said, “Inform me of that which you harbour against the son of the uncle of the Messenger of Allah (peace be upon him) and his son-in-law (Ali), the Muhajirun and the Ansar.” They said, “Three issues.” I asked, “What are they?” They said, “As for the first of them, then he (Ali) has allowed men to judge in the affair of Allah, yet Allah said, ‘...The judgement is for none but Allah...’ (Qur’an, 12:40) So it is not for men to be judges.” So I asked, “This is only one issue.” They said, “As for the other matters, he battled his adversaries but did not seize any prisoners or war spoils. So, if the people he battled were unbelievers, their imprisonment and war booty were lawful. And if they were believers, it was not allowed to fight them.” I said, “These are only two issues, so what is the third?” They said, “Indeed, he removed the title, ‘Leader of the Believers’ [Amirul Muminin] for himself, so, therefore, he is the leader of the disbelievers.” I said, “Do you have anything besides this?” They said, “This is sufficient for us.” “Do you believe you will comply if I recount to you from Allah's Book and the Sunnah of His Messenger (peace be upon him) that which refutes your statement?” I asked. They said, “Yes!” So I said, “In response to your claim that he has delegated Allah's judgement to mankind, I will recite to you the evidence that Allah has delegated His judgement to men. Allah the Mighty and Majestic has said concerning differences between the woman and her husband, “If you fear a breach between the twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is Ever All-¬Knower, Well¬-Acquainted with all things.” (Qur’an, 4:35) So Allah made the judgement of the men a tradition to be believed in. So do you leave this (issue)?” They said, “Yes!” Ibn Abbas continued, “As for your statement that he fought and he did not take prisoners, nor did he take war booty, and then do you revile your mother, Ayesha? Then you must declare her lawful in that which you have declared lawful with regards to other than her! So if you were to do that, then you would become disbelievers, as she is your mother. And if you were to say that she is not our mother, then you have disbelieved. Since Allah says, ‘The Prophet is closer to the Believers than their own selves, and his wives are their mothers...’ (Qur’an, 33:6) “So you are revolving around two positions of misguidance. Regardless of which of them you adopt, you have adopted misguidance.” So they began to look at each other. I said, “Do you recant this position?” They said, “Yes!” “And as for your statement, that he removed the title of ‘Leader of the Believers’ from his name, then I shall come to you with one whom you are pleased with and I shall see you. Indeed, you have heard that on the day of Al-Hudaybiyyah, the Prophet (peace be upon him) made a treaty with Suhayl Bin Amr and Abu Sufyan Ibn Harb. “So the Messenger of Allah (peace be upon him) said to the Leader of the Believers (Ali), ‘Write, O Ali: These are the terms of peace agreed upon by Muhammad the Messenger of Allah.’ So the pagans said, ‘No, by Allah! Had we known that you were the Messenger of Allah, we would not have fought you.’ “So the Messenger of Allah (peace be upon him) said, ‘O Allah! You know that I am the Messenger of Allah. Write O Ali: These are the terms of peace agreed upon by Muhammad Bin Abdullah.’ (Al-Bukhari and Muslim) “So by Allah, the Messenger of Allah was better than Ali, yet he was not removed from Prophethood when he erased the title from his name.” Abdullah Bin Abbas then said, “So two thousand of those people repented, and the rest were killed for misguidance.” (This incident has been related in Musnad Ahmad (1/342), An-Nasa’i in Khasa’is Ali (no. 190), Al-Bayhaqi in Sunan Al-Kubra (8/179) and many others.) Approximately 20,000 Khawarij retreated as a result of this debate, while approximately 4,000 remained in their positions. (Author: Imam Al-Hafiz Abu Nuaim Ahmad Bin Abdullah Al-Isfahani, book: Hilyat-ul-Awliya) We must consider Hazrat Ibn Abbas' debate with the Khawarij, in which we are taught a few things: (1) Hazrat Abdullah bin Abbas personally went to the Khawarij and corrected them. (2) At the outset of the debate, Hazrat Ibn Abbas highlighted the virtues of his methodology and the shortcomings of the Kharijite methodology, stating that his methodology is backed by several groups of the Prophet's companions, but the Kharijites don’t have such backing. (3) During the debate, Ibn Abbas first listened attentively to all of their objections and questions before responding. (4) The notion of sovereignty [Hakimiyyat] was the initial issue for the Khawarij, and it remains the most crucial one for radical groups today. (5) The Khawarij received proper and appropriate responses, and Hazrat Ibn Abbas did not develop a new methodology or deny the Hadith corpus in order to combat the Kharijites. A substantial number of Khawarij were reformed as a result of Ibn Abbas’ debate. This should serve as a reminder that the emergence of extremism and neo- Khawarij can be stifled if we follow Ibn Abbas' methods. As a result, scholars and Ulama must continue to fight to reform all extremist organisations and protect the people from future extremism, and victory will come from Allah Almighty. ... A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar) with a Sufi background and English-Arabic-Urdu Translator. URL: https://www.newageislam.com/islamic-ideology/refutation-khawarij-companions-holy-prophet-/d/125996 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Reservations Of The Muslim Community Leaders On The Raised Marriageable Age Of Girls Irrational

The Law Is Meant For All The Communities And Not For The Muslims Alone Main Points: 1. China has marriageable age for girls at 20. 2. Many countries have minimum marriageable age for girls at 18. 3. Countries with small population allow girls to marry early. 4. Child marriage is a problem even in European countries. 5. Implementing the law on marriageable age will be a huge task for government in India. ---- By New Age Islam Staff Writer 20 December 2021 The union cabinet on Wednesday cleared a proposal to bring uniformity in the marriageable age of men and women. (Representative Photo/HT File) ----- The government has announced that it will raise the marriageable age for girls from 18 years to 21 years. Earlier the age was 18 years. The bill will be introduced in the Rajya Sabha next week. But the move of the government has come in for criticism from some political parties. CPI (M), SP and IUML and AIMIM have opposed the bill. It is to be noted that only Muslim centric parties like IUML and AIMIM have opposed the proposed bill. As for the Samajwadi Party, only Muslim members or leaders have opposed the raising of the marriageable age of girls. As for the CPIM (M), the opposition is the for the sake of opposition. Secondly, after their debacle in the last assembly elections, they are trying to woo the Muslim community which was once their vote bank. Therefore, CPIM’s opposition to the proposed bill should be seen in that perspective. It should be kept in mind that any bill for raising of the marriageable age of girls is not meant only for Muslim girls. It will be applicable to the girls of all the communities. But it was seen that mainly Muslim community has expressed their reservations on the bill. Shafiqur Rahman Barq and ST Hasssan of SP, Dr Mufti Mukarram preacher and imam of Fatehpuri Mosque, Delhi, Shia preacher Syed Mohammad Muhsin Naqvi, Dr Qasim Rasul Ilyas of Jamat Islami and Asaduddin Owaisi have opposed the bill. However, no prominent Hindu or Christian leader has expressed his reservations on the bill. ------------------------------------------------------------------------- Also Read: Amendment Of The Marriageable Age For Girls In India In The Legal Islamic Framework ------------------------------------------------------------------------- It is generally seen that Muslims see any policy of the government with suspicion. Only Dr Zafarul Islam expressed his views from a social point of view and not from the point of view of the Muslims. According to a news paper report, Mr Islam said, “There is no Islamic rule in India and the government has the right to take decisions from the social point of view. If the girl attains puberty even before 18 years of age, should she be married off? She should not be married off until she passes high school or intermediate examination. He further said that we should accept decisions based on social concerns and should not oppose every decision of the government. There is no harm in it. Dr Zafarul Islam’s stand is based on a pragmatic approach on social issues. Islam does not prescribe an upper age limit for marriage of girls and on many issues Islam suggests decisions on social issues on the basis of Maruf (accepted social norms not against the spirit of Islam). During the initial stages of Islam, it was the accepted social norm of the Arab society to marry off girls when they were minor. In one case, a girl during that period became a grandmother at the age of 20.Will the Muslims of today accept this as an ideal and insist on marrying off their daughters at the age of 10 or 12? Dr Shafiqur Rahman’s argument against the bill is that if the marriageable age of the girls is raised, it will promote waywardness sexual corruption among the girls. He also argues that with the bill in operation, parents will have to wait for the marriage of their girls and it will be a burden for them. The arguments do not hold water as Muslims had protested when the marriageable age of the girls was fixed at 18 years. They had presented the same arguments. The behavior of a girl or a boy depends not on age but on their upbringing and social environment and the values at home. Secondly, a large number of girls remain unmarried beyond marriageable ages due to poverty and other social problems. How much concern our Muslim leaders for their marriage? Mufti Mokarram’s argument is that this bill will not be acceptable to the non-Muslims also. If it is so, we should not worry for what the non-Muslims will react. At the moment, non-Muslims have not shown any opposition to the bill in a big way. Dr Qasim Raul Ilyas has said that the decision of the government was wrong from the Islamic point of view. Islam says that girls should be married off when she becomes adult. He also said that the decision has been taken with an eye on population control. If this is so, why should only Muslims be worried. On his argument that the decision of the government is against Islamic policy, India is a secular government and any decision of the government will be judged not from the Islamic stand point but from a social point of view. Therefore, the government’s decision should be opposed or supported only on the basis of Maruf. Brides. (Mujeeb Faruqui/Hindustan Times) ----- As in the case of Triple Talaq bill, in this case as well the Muslim leaders have not made any survey of the Muslim mind to ascertain their collective view on the issue. They presume that whatever stand they will take on an issue, the Muslim community will support it. But this was proved wrong in Triple Talaq case when the 50% to 60% Muslim population did not oppose the Triple Talaq bill as per Pew Research. As for a common Muslim, the issue is not of paramount importance as most girls enroll for education and they complete matriculation at the age of 15 or 16. After that they try to enroll for Higher studies and their aim is to be at least graduates which they complete by the age of 20 or 21. This bill will give girls ample time to complete their graduation and even pursue higher education since the parents cannot force their girls to marry before the age of 21. In today’s social milieu, most parents want to make their girls educated. With the facilities for education for girsl available in almost all the towns and cities and even in villages, parents want their girls to be educated so that they can be married off in well to do educated families. The only challenge for the government will be strict implementation of the law as majority of the rural and semi urban population is semi illiterate. Child marriage is a social norm in most rural areas irrespective of religion and caste. Parents want to get their girl married as soon as they attain puberty to relieve themselves of their social and parental responsibility. Therefore, it should be the headache of the government and not of the Muslim community alone when the bill is meant for the entire country. As a matter of fact, the marriageable age for girls at 21 will be the highest in the world as 18 is the norm globally. Only in China, the marriageable age for girls is 20 and for boys it is 21. In some African, Asian and European countries, the legal minimum age is exempted by the court in special circumstances. Since India and China are the most populated countries in the world, the marriageable age for girls and boys have been kept high with population control in mind. However, the law should keep provisions for exemption in the minimum age in special social and physical circumstances. URL: https://www.newageislam.com/islam-women-feminism/muslim-community-marriageable-age/d/125994 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

Parveen Shakir: A Brief Life Sketch

By Prof. Makkhan Lal for New Age Islam 19 December 2021 Parveen Shakir is considered to be one of the most respected Pakistani writers of Urdu language. She gave birth to a new genre of Ghazals and Nazms; writing in the light of the female experience, which was never in use before her. Parveen wrote Ghazals and Nazms full of fascinating vocabulary that mesmerized everyone and that stirred the souls. Parveen is known as one of the leading women writers who used the words ladki, ladaka, ladli etc. in her works, which was rarely or almost never used in Ghazals and Nazms. Parveen Shakir started writing at a very young age. She wrote both customary/traditional Ghazals as well as Nazms (free verses). Her writings are multi-faceted and covered a variety of subjects, but the most noticeable themes in Parveen's poetry are love, affection, feminism and social customs, traditions, sex discriminations and female humiliations. However, the feminist ethics of Parveen Shakir are more than poetic skills. Her dilemmas and concerns represent an educated, urbanized middle-class trying to harmonizing ideas between tradition and modernity. Parveen Shakir said during an interview, "The philosophy of love is the foundation of my poetry and that is why I always consider and try to understand the triangle of God, the Universe and the Humans." The poetry of Parveen Shakir was well appreciated, and after her untimely death she is now considered as one of the best and among the most prominent modern poets in Urdu literature. There is no doubt that Shakir gave the most beautiful feminine touch to Urdu poetry. While writing her first book, Khushbu she was just a young girl, still unmarried and relatively restricted and restrained. Her later books reflect the coming change in her life - her struggle, as she confronts like many women in Pakistan with similar issues -- an unequal/mismatched marriage, early motherhood, omnipresent in-laws (house), work and family-life balance, and indeed at the end divorce. Shakir believed that she was not understood correctly by her own family, by her in-laws and indeed in the marriage itself. Especially, her passion for Urdu literature, Ghazals and Nazms was particularly not understood. In fact, even her name and fame, her reputation as a talented poet and a brilliant civil servant could not save her from the ubiquitous patriarchy, social stereotypes and outdated customs and traditions. In the preface of Sadberg, Parveen writes: My crime is that I was born in a tribe where having a thinking mind is a crime. But the mistake made by the tribesmen was that they did not bury me in the ground as soon as I was born (and now it is not that easy for them to pin me in the wall!)…. But they is not oblivious to their mistake, so now here I am and this blind well of my compulsion, taking rounds of which my feet have turned to stone and my eyes water --- because like other girls, I refused to wear a head-to-toe burqa! And the end of the those who defy is never good! With every refusal, one more nail got embedded in my body. but those who hammered nails in my body left my eyes unharmed…. maybe they knew that extinguishing them would make no difference in the inner light or perhaps they needed a deef and dumb witness to enjoy their deeds. I wonder why this testimony still hasn't rocked my eyes!” Shakir was an exception in many ways; her authority over Ghazals and Nazms was no less than that of any eminent poet of her time; though she was very young in age. Many people tried malign her in and out of literary circles. Due to this, various rumors were spread. Nevertheless, she continued to write and touched new heights of fame. She received attention and praise from established literary dons and great poets. She was indeed a darling of the common public. The great literary giants and poets like C. M. Naeem, Faiz Ahmad Faiz, Ahmad Nadeem Kazmi, Zia Mohiddin, Munir Niazi, Fahmida Riaz, Kishwar Naheed, Amjad Islam Amjad and Ahmed Faraz praised Parveen Shakir for her literary contribution and styles. Ghazal singers like Ghulam Ali, Abida Parveen, Tasavvur Khanam, Tahira Sayyid, Tina Sani and indeed, the emperor of ghazal singing, Mehdi Hasan himself, adopted Parveen’s Ghazals and lent their voices to her notes. Besides, her outstanding performances in mushayaras around the world, he made television appearances, gave interviews and did programmes and discussions with great legends of the Urdu literature. ----- Parveen Shakir was born on 24 November 1952 in Karachi, Pakistan. She was the second daughter of Syed Shakir Hussain and Afzal-Un-Nisha. His father was a resident of Bihar and had moved to Karachi in 1945 in search of a job; two years before the partition of India. Her mother was from Patna, India and after marrying Shakir Hussain, her mother also moved to Karachi. Her father, Syed Shakir Hussain, worked as a clerk in the telephone and telegraph department of Pakistan. Her family lived in the Rizvia colony, one of the new settlements built before and after partition to rehabilitate the displaced persons who migrated to the city. Parveen Shakir's mother describes her as sensitive and very stubborn as a baby girl. Parveen was very stubborn and also very dear to her parents, that's why she always had her way in everything. Parveen Shakir was indifferent towards domestic works and largely incompetent, but always far ahead in studies and intellectual works. These small little things about Parveen Shakir help us understand her personality, her independent and enthusiastic nature; sensitivity and stubbornness all come into her writings when she talks openly about love, romance, desires of mind and body from a woman's perspective. Given the age, context and the time she was writing, Shakir's writings actually challenge rules and stereotypes about women and even influenced social systems and cultural traditions and beliefs. After matriculating from Rizvia Girls High School, she enrolled in Sir Syed Girls' College in 1968 and graduated in 1971 with a Bachelor Degree of Arts. After this Shakir enrolled as a post-graduate at the University of Karachi and studied English and earned Master's degree in 1972 And started working as a lecturer at Abdullah Girl's College. At the same time, Shakir started writing a column also for the daily newspaper 'Jang' in the name of 'Gosha-e-Chashm'. In 1980, after three years of marriage, he got her second M.A. Degree in English Linguistics from the University of Karachi. Gradually, Shakir started getting tired of teaching. This was because the students were not interested in learning English. Parveen Shakir says that while teaching in class, sometimes she felt as if she was talking to the walls. She thought of getting rid of this situation. In 1981, Shakir took the examination of Civil Senior Service of Pakistan (CSS, equivalent to the in India) and came second in the Merit List of successful candidates. The status of Parveen Sahkir as a poet can be understood by the fact that when she appeared in her Civil Service Examination in 1981, a question in the examination was on her own Ghazals and Nazms. In 1983 she was selected to continue training in the Customs and Excise Department. However, Shakir excelled in the civil service examinations and wanted to join the Foreign Service. But this could not happen. Pakistan's then Martial Law Dictator, General Zia-ul-Haq, prohibited women from working in the Foreign Service. Parveen Shakir always felt sad about it. Later in an interview to Pakistan TV, he said with a very heavy heart and full of disappointments: "I wanted to go to the foreign service and got selected. This was my first choice and I achieved it as well. But that era was not right. In 1983 the General Sahib who ruled over us issued an Ordinance that the posting of khawatin (women) would not be out of country at all… I was Khatoon (woman); it was my crime that they could not forgive. I had to come to my second choice, Customs " In Parveen Shakir craving to study and get knowledge was such, that even after joining the CSS, she kept it alive. In 1991, she was awarded a Fulbright Scholarship to participate in the Harvard University Program. During the Fulbright Scholarship, she taught South Asian literature at Trinity College through the Hertford Consortium for Higher Education. Courses on politics and culture of Pakistan and Bangladesh separately at St. Joseph's College. At Harvard University, Parveen Shakir served as a sub-editor of the non-academic activities’ newspaper ‘Harvard News and Views’. On her return to Pakistan in 1993, she was promoted to the position of Deputy Director in Customs and Customs Inspection Department. ----- When Shakir was a student at Sir Syed College, one of her teachers, Irfana Aziz, inspired her to write Ghazals and Nazms. Aziz asked her to write a Ghazal on the occasion of Pakistan's Defense Day (6 September 1967). She was not yet 15 years old. Shakir composed a Ghazal called 'Subhe-e-Watan' (Morning of the Nation) and was awarded the first prize for this. Irfana Aziz offered Islah (reforms, suggestions and corrections) and also introduced her to the notes and meters – specifics of Nazm and Ghazal writing. Irfana Aziz helped Parveen become a better poet. After a few years Shakir came in contact with Ahmed Nadeem Qasmi (1916-2006) and took him as her mentor. It is necessary to mention here that Ahmad Nadeem Qasmi was considered to be a veteran of his time in the field of Urdu literature. He was counted as a great poet, story-writer, novelist and indeed legendary editor. He edited many prestigious magazines during his lifetime. Qasmi became her true guru and Shakir saw Qasmi as a father figure and affectionately called him "Ammo" and even dedicated her first book to him; the first poem, a long Nazm, is also dedicated to him. Parveen Shakir was a well-educated, self-reliant and financially independent person who could not accept subordination of anyone. She was also disturbed by social stereotypes, traditions and inconsistencies. She always took a clear stand regarding the social and economic status of women in society vis-à-vis customs and traditions. As a result, her personal life in a conservative society was full of turmoil. If we try to understand her personal life journey then the best way I to read her Nazms and Ghazals in the order the collections were published. As one goes through Shakir’s five volumes, one is struck by the autographical tone of much of her poetry. One also feels that poems have been arranged in the books in almost the chronological order of their composition. Thus, one may read in them the growth of the “girl” into “lover”, a “wife”, a “mother”, and a “working woman” facing a hostile world. Shakir did not hesitate to write on a range of experiences within the marital love – on sexual intimacy, pregnancy, childbirth, infidelity, separation and divorce – which no male poet has ever written about it in Urdu literature. In a TV interview, on a very personal moments (which Shakir's very close friend Rafaqat Javed has also mentioned in her book, "Parveen Shakir Jaisa Maine Jana"), Shakir in a very choked voice said, "Life did not do justice to me” (Zindagi Ne Mere Saath Insaaf Naheen Kiya). After all, why did she say that? We need to know. Born in a middle-class family, Parveen Shakir inherited everything that is part and parcel of that stratum of society. Along with the love of parents, the freedom to read and write, pursue a career also came social stereotypes and fetters. By the age of twenty, Shakir had gained considerable fame in the world of Urdu Ghazals and Nazms. She was called regularly in Mushayaras. When she moved towards youth, tide of emotions also followed. Her first love in student life was with a tall and handsome boy studying in her senior class. But after sometime she fell in love with a government official and the same person was the inspiration behind Shakir's first book, Khushbu. Shakir was madly in love with this person. She wanted to marry him. But this could not happen. Although both belonged to Muslim religion, their sects were different. Shakir was Shia and he was Sunni. Their social status was also different from each other. Parveen Shakir's grief and pain through all this trauma is not only visible in the poems of her first book Khushbu but also can be seen in the introduction "Daricha-e-Gul" of "Khushbu". Parveen writes: “On the crumbling threshold of the fleetfooted moments, holding on to the arms of the wind, a girl stands and wonders: what should she tell you? Years ago in the still hours of some night, she had prayed to God that he should reveal to her the girl inside her. I am sure, God must have smiled, at least once, at the simplicity of this prayer (Girls of tender age don’t know that no greater calamity than self-knowledge befalls those who dwell on earth), but he granted her request. And so at an age when others wish for the moon, she received the magic world that would let her into the thousand gated city of the self.” Parveen Shakir's first book Khushbu can be described as a book of pure love and collection of poems of all colors associated with love. Khushbu is not only expresses love, disinterest, detachment, despair, giddiness, etc. with much disinterest; one can also fine physical desires in a very simple language and in extremely civilized manner. All of this was a big thing in the then Islamic society and that too by an unmarried girl. Before Shakir, her seniors Fahmida Riaz, Kishvar Naheed, and others, were writing Nazms and Ghazals on the lines of women's liberation movement inspired by Kate Millett and the likes in the west. They tried to rope in Shakir to write in the same way but Shakir very politely declined (see Nazms, Masala and Tanqeed and Takhaliq). Once she was asked about her beliefs and about her certain Nazms in the context of the Women's Liberation Movement, she replied "Yes these are on the same line but not of the militant types." Parveen Shakir spoke of women's rights and freedom but always staying inside decently defined social boundaries. Shakir never adopted the language of Fahmida Riyaz, Kishwar Naheed, etc. Parveen Shakir's first collection of Nazms and Ghazals Khushbu was published in 1977. It became an instant sensation and received much critical acclaim and public love. The second print of the book came out within sex months of publication. Shakir received the prestigious Adamjee Literary Award for this. In Khushbu she is a young passionate girl who has a lot of aesthetic sense and also eyes for beauty. She loves her femininity completely and never tries to hide it. She tells herself and wants to convince the world that a young girl's innocence and feelings are worth expressing and knowing. Parveen Shakir's biggest contribution to Urdu poetry is that she revealed how a woman loves a man with all her heart and passion. No other poet had expressed so deeply before and was so comfortable with her feelings for a man. But h feelings never crossed the lines of love and went into lust. There can be an innocent sexuality wrapped in sobriety! A latent sadness is also felt during Khushbu's romantic and lighthearted journey. It finally comes to the forefront when she is disappointed in love. She feels that his feelings are not fulfilled and she is surprised at the entire love affair issue not knowing clearly whom to blame. The world of her dreams is slowly shattering and with this she realizes the bitter realities of life. The difference of personality and social status is having a big impact in their relationship. There was more disagreement and sadness than this only. This is where the real poetess is born. Khushbu is a beautiful love story written in poetry and woven with tender emotions. Parveen Shakir always took a very clear stand regarding love. In a TV interview, when Shakir was asked whether love is required to do poetry. Her answer was: When a person learns how important it is to love someone and to be loved by someone, that person becomes civilized; love teaches patience and empowers a person to bear and makes a person perfect ... When existence found intuition for love, poetry was born. During all this Shakir was undergoing severe depression due to refusal of marriage with her loved one. Dr. Naseer Ali, her cousin, treated and cared for her. He was Shakir's cousin in a relationship and marriage between cousins’ siblings is common in Islam. They married in September 1976. Parveen Shakir was twenty-four years old at that time and by then she had become a very well-known figure in the world of Urdu literature. Signs of trouble started appearing in their marriage right from the beginning. Shakir's mother-in-law and other members of the family wanted Shakir to stay at home and take care of the family. Nearly three years after marriage, on 20 November 1979, Parveen Shakir gave birth to a beautiful son whom she named Syed Murad Ali. She used to fondly call her son by the name 'Geetu' and dedicated to him her third book Khudkalami. Parveen Shakir has always had these deep hurt feelings that Nasir Ali visited to meet Shakir and see the son's face on the third day of his birth. It is certainly very sad and hurtful thing for any wife and the first-time mother. Khushbu's sensitive girl has grown quite mature over the years and had become a strong woman. For her, love and feelings are not everything in the world anymore. She had seen a lot of fame, criticism, jealousy, rumour-mongering and had been victim of malicious campaign, and indeed had felt deeply the hypocrisy in the society. She had experienced workplace harassment that reinforced her belief in feminism. Most importantly, she was now a married woman. Khushbu's shy girl has become a confident married woman writing fairly openly on sexual and marital bliss. Later, the Nazms and Ghazals of "Sadbarg" give a strong feeling that the shadows of grief and mourning are taking away her happiness. The dream was shattered; the sorrow was deeper than ever. Shattered marital life is seen in the role of "Sadberg". Parveen herself writes in the role of "Sadberg" (which appeared in 1980): “When the time of celebrations came in the life, not only only Sandrilla's shoes were missing, there were neither that dream, nor that garden, nor that princess. All the fairies of good colors had left for their gloomy countries. With blood-stained palms the princess rubbing her eyes was left alone in the forest— and the evening in the forest never comes alone! Wolves are her best friends! There is only one way to save the princess, she has to tell the story for a thousand nights….and so for only 27 nights have passed. There is no skill to conquer the bounty of a perpetual lier; and there would be no better one than the wind, who kisses the flowers early in the morning and wakes them up and at dusk snatches its petals with her greedy nails--- There is no problem in paying the cost with life, but it surely hurts to get scattered petal to petal to petal--- Since the wind does not have a house, so it cannot see a roof over someone's head. ! The Ghazals and Nazms of “Sadberg” show that those were not of the happiest times of Shakir's life and an atmosphere of despair and gloom is seen all around. After the birth of her son, there was a hope that Dr. Nasir and Shakir's relations would improve. Alas! this could not happen. Despite Shakir's efforts, her marital life continued to deteriorate for years. In fact, Parveen Shakir and Dr. Naseer Ali were people from two different worlds; both had different world views about the life. In such a situation, they thought it was appropriate to separate and in 1987, they separated from each other with mutual consent. Parveen Shakir had unbridled love with his son Murad. She could not even think of a life without Murad. She took the responsibility of bringing-up Murad without any demand from Dr. Naseer, without any condition, and also accepted the condition stipulated in divorce, stating that if Parveen Shakir married another man then son Murad would be taken from her and given to father. Dr. Naseer got remarried within a year of divorce but Parveen Shakir remained unmarried for the remaining years of her life. Son Murad was such a big part of his life, it can be understood from the many Nazms written by Shakir for his son. On the one hand, where daily life was going through a lot of trouble, her third collection Khudkalami came out which presents Parveen Shakir as a strong image of a self-supporting, independent, functioning and tenacious woman as well as an affectionate, dotting mother. All her sufferings faded into his son's eyesight. Her Nazms and Ghazals in this volume provide a beautiful description of a woman's pregnancy and feelings of being a mother. She is very happy to bring a new life to the world and loves her child completely. The pain of motherhood is a new feeling. Some of the scenes and Ghazals in this collection reflect the struggles of his professional life. She seems to be trying to reconcile the increasing responsibilities in difficult times and feels divided between her professional life, domestic duties and motherhood. Poet inside her does not get time for herself. Referring to her job in customs, she writes: Numbers devour my day like vultures, Words come to see me late at night. In 1986, Parveen Shakir was appointed as the Second Secretary in the Federal Bureau of Revenue in Islamabad. She left Karachi, the city of her birth, and moved to a new life in the capital. The last collection of his poetry was "Inkar". It emerges as a reflection of her entire life. She did not abandon her love poetry but now she started writing openly on various political issues including government flaws. Parveen Shakir wrote in daily newspaper Jang in the early 1970s and 80s. She continued to publish her ideas in newspapers in the 1990s. She commented on a myriad of topics ranging from literary, cultural and political in her column, Gosha-e-Chashm (The Corner of the Eye). In these columns she did not hesitate to criticize the government. From time to time in addition to other things, in her columns, she started pointing out the shortcomings to the government in very satirical manner. For example, in an article (published May 22, 1994) while discussing the corruption in banks in relation to payment of salaries of employees she says, “she is happy to note that other things also, like democracy, are handed in parts.” She had had millions of admirers who understood this satire very well. In another article (published in April 1994), she wrote about the invitation to a women's studies conference. It was the first conference of its kind organized by the private sector in Pakistan. She used this opportunity to comment on the inefficiency of the government. Satirically said, if the government had held the conference, first a minister would have been found to inaugurate the programme. And once all the preparations were completed, this occasion would be canceled due to change of government. Parveen Shakir's fifth book "Kafe-Aina" was compiled by her sister Nasreen and friends after her death. Shakir continued to write poetry throughout his life and won various awards and recognitions. Se was recognized and honored for her talent and her contribution to Urdu literature. The prestigious awards he has received include: Best Poet Award, USIS, Karachi, 1970; Adamjee Literary Award, 1978; Gold Medal - Best Poet of the Year, Sir Syed Girls College, Karachi, 1979; Allama Iqbal Hijra Award, 1985; Zahoor-e Nazar Award for Urdu Nazm, India, 1986; Faiz Ahmed Faiz International Award for Poetry, Delhi, 1989; President's Pride of Performance Award, Pakistan, 1991; Posthumous awards to Shakir include: APNS 12th Journalism Award, 1995; Shield of Recognition, Karachi Women's Peace Committee, 1997; Golden Women of Pakistan, Ladies Forum, 1997. On the morning of December 26, 1994, Parveen Shakir had breakfast with her son Murad and left for office. Her car was hit very hard by a passenger bus at the Faizal intersection, very close to her house. The car driver died on the spot. Shakir was rushed to Islamabad Hospital where she later died. She was 42 years old. Parveen Shakir used to say during her life time that she would not live beyond 42 years of age and this proved to be true as she went on a journey of eternity one month after her 42nd birthday. Her best friend and well-wisher and indeed a great patron, Mrs. Parveen Qadir Agha, in her book Teardrops, Raindrops: A biography of Parveen Shakir, writes that "Parveen's dressing table was full of make-up items, but 15 days before her death, her table was almost empty and makeup had almost stopped. As if she was ready for the journey of eternity. " The road on which the accident took place was named "Parveen Shakir Road" in honor of Parveen Shakir. The Pakistan Post and Telegraph Department released a commemorative postage stamp of Rs 10 in 2013 to honor Parveen Shakir on her 19th death anniversary. ----- (Prof. Makkhan Lal, a well-known archaeologist and historian, taught in Banaras Hindu University and Aligarh Muslim University before moving to Delhi as the founder Director of the Delhi Institute of Heritage Research and Management. He was also the first Charles Wallace Fellow in the Cambridge University. He has recently published Parveen Shakir’s poetry in Hindi in two Volumes) URL: https://www.newageislam.com/books-documents/parveen-shakir/d/125989 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

Amendment Of The Marriageable Age For Girls In India In The Legal Islamic Framework

By Ghulam Rasool Dehlvi, New Age Islam 18 December 2021 Legal Islamic Theorists and Jurists (Fuqaha) From the Hanafi, Shaf’ai and Maliki Schools Have Divergent Opinions on the Age of Marriageability for Muslim Girls Main Points: Islamic bodies in Kerala have opposed the move to amend the marriageable age for girls in India. Muslim League leader E T Mohammad Basheer has introduced an adjournment motion in the Lok Sabha which states that "the decision was against Muslim personal law . Amendment of the marriageable age for girls in India is another step towards introducing a uniform civil code Kerala Catholic Bishops Council (KCBC), an apex body of Christians, has lauded the decision to bring uniformity in the marriageable age of men and women. ----- Amid the bill to amend and increase the minimum legal marriageable age for girls from 18 to 21, which would affect marriage acts of Muslims, Christians and other religious communities in particular, modifying the faith-based personal laws on marriage and inheritance, the Samastha Kerala Jamait-ul-Ulema, an organisation of Sunni scholars, and many other Islamic bodies in Kerala have opposed the move. Muslim League leader E T Mohammad Basheer has introduced an adjournment motion in the Lok Sabha which states that "the decision was against Muslim personal law and it was another step towards introducing a uniform civil code in the country." Tellingly, even the women’s wing of the League has opposed the decision saying delaying the age of marriage will give way to “live-in relationships and illegitimate relations”. On the other hand, the Union Cabinet has cleared the proposal in its meeting. According to the news reports, the government plans to bring the bill — which will bring the minimum age of marriage for women at par with that of men — in the ongoing winter session of Parliament. The Kerala-based body, Samastha Jamait-ul-Ulema is primarily a Sunni-Shafi'i school of thought in terms of fiqh or Islamic jurisprudence and legal system. A conglomeration of prominent local Sunni-Shafi'i jurists and legal Islamic experts such as P. K. Muhammad Musliyar, the Samastha emerged in the aftermath of the Mappila Uprising as a response to the Salafist movement in Kerala in 1921. Legal Islamic theorists and jurists (Fuqaha) from the Hanafi, Shaf’ai and Maliki schools have divergent opinions on the age of marriageability for Muslim girls keeping in view the physical and other complications. Going by their legal rationality (illah sharia), geographical conditions of different societies and socio-cultural evolutions have to be taken into consideration. In order to critically analyse the ‘marriageable age’ under the Islamic jurisprudence or Fiqh Law, it's advisable to apply ‘historicism’ or historical methodology to better understand and appreciate the different legal opinions (Fiqhi ray’) of the Islamic theologians. All the four established schools of Islamic Jurisprudence recognise the fact that the age of the marriage for girls, especially consummation, must be postponed until they reach maturity (Aql) and not just ‘Bulugh’ (puberty). Not just Sunni Hanafi traditionalists, even many modernist Shi’a theologians would follow this rational approach which is in sync with the Qur'anic injunctions on marriage. As a matter of fact, there are no age limits fixed by the Qur’an for the girls’ marriage. In the mediaeval times, Muslim marriages were mostly based on the customary practices in the Arab and non-Arab societies. The operational part of the related Qur’anic verses on the marriageability is that Allah has exhorted the laws for babies (الاطفال) which are diametrically different from teenagers who reach their puberty (Bulugh) and an altogether different laws for those reaching of the "age of marriage" (حتى اذا بلغوا النكاح) as clearly stated in the below mentioned verse: “Test the orphans [children] until they reach the age of marriage, and then if you find them mature of mind hand over to them their property” (Qur’an 4:6) Notice the Arabic word “Balaghu” (بلغوا). It clearly means “when they have reached the age of marriage”. This implies that they have to go through gradual physical, psychological and mental stages, growing up in years. And they should be approached for their affairs like marriage and property ownership after their proper mental development so they could determine what is the best for them. These days, whether a girl or a boy, becomes capable of managing their own affairs only after at least their graduation which is generally completed at 20/21. From the above verse in Qur’an, one this is for patently clear: One must reach “full physical strength and mental growth” (Ashuddahu) in adulthood and then only can reach "the age of marriage" (Qur’an 4:6). Qur’anic terminology of “Ashuddah” entails meanings including both maturity and puberty, divine wisdom and worldly knowledge, material accomplishment and spiritual ripening, adulthood and pubescence as detailed in the Qur’anic philology. Further to this point, the following verses also give specific details which substantiate it: Female-children would later be considered "Fataaya" (young ladies) only when they are ready to be "wed" (4:25) and thus one is not permitted to get "Atfaal" (young children) married (4:25, 24:59). An Arabic proverb often used in the Prophetic traditions reveals the same. The Holy Prophet (pbuh) issued his advice to youth for marriage in these words: "O Shabab! (young grown-ups) (يا معشر الشباب). But in a sheer ignorance of all these nuances in hadith and Qur’an, literalists among Salafis and Sunnis, and sometimes Shi’as, would ask the run-of-the-mill question: So what about Prophet Muhammad's marriage with the then 9-year old Haz. Aisha r.a? Ironically, such questions emerge from highly textualist interpretations of the Qur’an and Hadith heavily influenced by the Hanbali aka Salafist Manhaj (methodology). They have caused ripples among Muslims and non-Muslims about Islam and modern developments which directly impact the issues like marriageability of Muslim girls in India's rural areas where non-Muslim girls are equally married off at early ages. While the self-evident verses in the Qur’an declare “maturity” and not just “puberty” as minimum natural requirement for marriageability of girls, misleading interpretations of "reaching the age of puberty" still exist in the community. While Salafists and many Sunnis in general favour a literalist interpretation of “Ashuddah” and “Bulugh” merely as ‘puberty’, modernist Qur’an exegesis have defined puberty as ‘maturity’. Sunni theologians like Maulana Inayatullah Subhani, author of acclaimed books on Islamic Law like Haqeeqat-e-Rajm, Javed Ahmad Ghamidi, a reformist thinker and Shia theologians like Ayatollah Khomeini are some those who define girls’ maturity as 'ability to manage affairs’, fulfil responsibility of motherhood and appropriateness in social behaviour'. However, these are among the rarest of rare established Islamic theologians who have challenged the organised clergy who are at the loggerheads. But at the same time, as a critical-traditionalist Sunni Hanafi scholar, Maulana Waris Mazhari points out, they too indulge in the ‘Muslim apologia’ in their rebuttals to the textualist position on the controversial hadith which reports that Hazrat Aisha r.a. was married to the Prophet (pbuh) at the age of 6, 9 or 11. The full hadith as reported here from Imam Bukhari’s collection is the main corpus from which all Sunni sects derive legitimacy for marriageability of girls at the minimum age of 9. It says: “Prophet married Aysha when she was 6 years old and he consummated his marriage when she was 9” (Bukhari, 64-65, 88). A similar hadith report says that Prophet’s marriage with Aisha was consummated when she was 11. Fundamentalist Islamist preachers like Zakir Naik quoted the same hadith to argue that even today “a Muslim girl’s marriage can occur at age of 11/12.” One can only be aghast at this dangerous Sunni-Salafist literalism. In India, the marriageable age for girls, especially for the minorities is a complex issue in the multicultural and multi-racial miliue, due to its strong association with the patriarchal family values, religious biases of both the majority and minority communities. As consequence of this, the government’s ammendment of the marriageable age is bound to face criticism. Besides the legal implications of enforcing age of marriage, a large section of the traditionalist religious leaders and clergymen, citing the socio-religious justifications behind the early ages of girls for marriage, will arise against the amendment across religions. But the modernist and progressive theologians of all faith traditions including the four Islamic schools will apparently approve of the move. Barring a few who fear that this will put the independence of adolescent girls at stake, almost all of them are likely to applaud the move. Notably, the Kerala Catholic Bishops Council (KCBC), an apex body of Christians, has lauded the decision to bring uniformity in the marriageable age of men and women. “We feel education remains a key factor and by 21, women will get an opportunity to complete their graduation. This will pave the way for a mature relationship and healthy family. Therefore, we view the decision positively,” said KCBC family commission secretary Father Paul Simenthy. This statement should serve as a logical explainer for the theologians and legal experts of Islam as well. In India, it should be noted, Personal Laws govern marriage and other practices for religious communities. These prescribe certain criteria for marriage, including the age of bride and groom. For example, Section 5 (iii) of The Hindu Marriage Act, 1955, sets a minimum age of 18 for the bride and 21 for the groom. This is the same for Christians under the Indian Christian Marriage Act, 1872. But for Muslims, the criteria is attaining puberty, which is assumed when the bride or groom turns 15. ------ Ghulam Rasool Dehlvi is a scholar of classical Islamic studies, cultural analyst, researcher in media and communication studies and regular columnist with newageislam.com URL: https://www.newageislam.com/islam-women-feminism/marriageable-age-legal-islamic-framework/d/125979 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

Making Space for Hindu Symbolism

By Arshad Alam, New Age Islam 17 December 2021 The Prime Minister’s Inauguration of Kashi Corridor Is Fundamentally about a Public Recognition of the Hindu Faith Main Points: At Kashi, the prime minister was the very representation of an emergent Hindu nation state This is not about UP elections or compromising secularism; this is about faith Hindus and Muslims have always been guided by their respective mythologies rather than actual histories. The prime minister is carving out symbolic space and representation for Hinduism, especially in the context of North India. ---- Day 1 Varanasi visit: 'Tyrants tried to destroy Kashi, city now writing new chapter of glory' (Photo India TV) ---- The recent inauguration of Kashi Vishwanath corridor by Prime Minister Narendra Modi was replete with religious symbolism. The whole spectacle focused on the prime minister; as if Narendra Modi was the very representation of an emergent Hindu nation state. His speech, infused with a particular way of reading history, was designed to reflect this personification. He referred to Aurangzeb and Ghazi Miyan who were supposedly resisted by Shivaji and Suheldev. The prime minister spun a simplistic narrative of conflict and resistance, at the core of which was religion. This is the narrative wherein Hinduism was able to posit an alternative and eventually dislodge Islam and Muslims from political and cultural power. Articulating this in Varanasi, a city where each square inch is dotted with history and mythology, the prime minister laid bare an image of India which is essentially a story of religious conflict between Hindus and Muslims. It doesn’t really matter if history tells us that the story is more complicated. Positing Shivaji as a Hindu icon glosses over the fact that there were many in his army who were Muslims. This retelling conveniently forgets that Shivaji sacked Surat, a predominantly Hindu city, and looted it for three full days. Those who think of Aurangzeb as a Muslim icon also conveniently forget that he appointed none other than Jai Singh as his general to take care of Shivaji. Suheldev might have defended his principality from the depredations of Ghazi Miyan but we should not forget that today Ghazi Miyan’s tomb at Bahraich is mostly visited by lower caste Hindus. A neat binary between Hindu and Muslim may be appealing but is certainly a poor representation of India’s history. But then who cares about history? Religious communities in India, including Hindus and Muslims, have always been guided by their respective mythologies and it is this that moves the imagination of people. Can we then blame the prime minister for mythologizing Indian history? Beyond the mythology versus history debate, it is important to understand the function and implications of prime minister’s ritual immersion at the very seat of Hinduism, Kashi. What was the need for such ostentatious symbolism and what was he trying to achieve? Commentators miss the point when they say that the whole exercise was done keeping in mind the upcoming Uttar Pradesh elections. This is such an obvious point that it need not be stated. After all, the prime minister is a political person and UP is important for his own electoral success. Why should anyone expect otherwise from him? But the important question that we need to ask is whether the symbolism was just about the upcoming elections or was it trying to achieve something more fundamental? Understanding what the prime minister is doing only through an electoral lens is a deliberate act of intellectual misrecognition. Those indulging in such lazy analyses do not understand the larger politics of Hindu nationalism which is not just related to election but to the larger question of Hindu re-imagination. (Photo India Today) ----- Others have pointed out that as prime minister, he should not have performed what was a Hindu ritual as it compromised the secular character of the state. But aren’t we way past such arguments? Is prime minister Narendra Modi the first to dissolve the line between state and religion? Before throwing such sanctimonious barbs at the prime minister, why is it that we forget what Rajiv Gandhi and Narsimha Rao did when they were prime ministers? Wasn’t it Rajiv Gandhi who started his election campaign from Ayodhya after allowing bhumipoojan of Ram Janmbumi? Was the secular fabric of the state not tattered to pieces when prime minister Narsimha Rao slept while the Babri mosque was being demolished? And what are the current opposition parties doing in the name of countering the ruling dispensation? Aren’t they trying to posit themselves as Hindus plus? There are many other examples to establish what the current prime minister did was in fact a culmination of a long history. The only difference perhaps is Narendra Modi is completely unapologetic about it. What was de-facto in a sense has now been made de-jure. Hinduism need not become the state religion; it has never been. Like before, Hinduism is quite capable of making its presence and authority felt within the veneer of secularism. But in the prime minister, Hinduism now wants to expand the footprints of its symbolism. Kashi is a symbol of Hindu pride since time immemorial but there is not one Hindu religious structure in the city which can command the imagination of people like the Taj Mahal or the magnificent Hindu temples of South India. In trying to establish a religious corridor, the prime minister is carving out that symbolic space for this ancient religion, especially in the context of North India. A similar exercise is on in Ayodhya and other religious cities which have mythological importance for Hindus. Imagine a civilization as ancient as Hinduism and then conflate it with the almost barren architectural Hindu religious landscape of North India. What immense violence does this absence of religious symbolism do to the psyche of Hindus? What the prime minister is doing is aligning this expectant Hindu psyche to the realities of today; he is telling them to be unapologetic and take pride in the fact that this land should be dotted by their religious symbolism. The Kashi corridor is a measure of internal churning within the Hindu community. The Hindu emotion is perturbed by the perception that despite this being a Hindu nation, Hinduism did not get the public recognition that it deserved. In the prime minister, they see someone who is capable of righting this historical wrong. The more important question that we need to ask is whether there would be any space for Muslims in this imagination of Hindu India? The prime minister was careful enough to highlight the relationship of Buddhism, Jainism and Sikhism to the city of Varanasi but said nothing about Islam or Christianity and how they impacted the history of the city. Perhaps part of this is inevitable as the Hindu psyche is up against centuries of Muslim symbolic and political domination. He did mention the name of Bismillah Khan, the deceased Shehnai player, but only as an afterthought. These are testing times for Indian Muslims. But they are not perturbed over what the prime minister is achieving for his religion. They are perturbed because they do not know what direction this internal churning within Hinduism is going to take. Muslims want it to be inclusive and make space for other religious traditions also. But then, as Muslims, we need to ask ourselves how inclusive our own theology has been towards other faith traditions. --- Arshad Alam is a columnist with NewAgeIslam.com URL: https://www.newageislam.com/current-affairs/kashi-vishwanath-corridor-narendra-modi-religion/d/125973 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

In Pakistan, Minority Women Are Kidnapped and Forced To Convert To Islam before Being Married

Growing Crimes against Minorities In Pakistan In Recent Years Main Points Thousands of girls from minority ethnic groups such as Hindus and Christians are abducted in Pakistan and forced to convert to Islam and marry, according to a Pakistani report. Crimes against minorities have been progressively growing in Pakistan in recent years, According to the Minority Bill 2016, if the accused is found guilty of forcibly converting to another faith, he would be sentenced to five years in prison. ... By New Age Islam Staff Writer 17 December 2021 Stock photo] Pakistani brides attend a mass marriage ceremony in Karachi late March 26, 2013. ... [+] AFP VIA GETTY IMAGES ----- Thousands of girls from minority ethnic groups such as Hindus and Christians are abducted in Pakistan and forced to convert to Islam and marry, according to a Pakistani report. Every year, this is done. Local media reported that the figures were an estimate based on thorough investigations, but not accurate because the exact number was never revealed, citing an inquiry by the British-led All-Party Parliamentary Group (APPG). The report, which was released in September 2021, focuses on cases of Christian and Hindu girls aged 12 to 25, with religious minorities including Hindus (1.59%) and Christians (1.60%) accounting for 220 million population of Pakistan. Among them, Buddhism, Sikhs, and Kalash are also surveyed with the help of their representative bodies, field survey, and persons appearing before the research institute. ---------------------------------------------------------------------- Also Read: Abduction, Rape, Forced Conversion Of Minor Girls Of Minority Communities In Pakistan Are Defended By Not Only Religious Bigots But Also By Prime Minister Of Pakistan Imran Khan, The Self-Proclaimed Champion Of Minorities Of India ---------------------------------------------------------------------- According to local media, the APPG report urges the National Database and Registration Authority (NADRA) of the Pakistani government to produce data utilised by police and courts to determine the age of juveniles, and that they should not be subjected to inconclusive medical tests. According to the report, a substantial percentage of instances include poor and generally illiterate lower-class women who are frequently mistreated and discriminated against, and who are mostly involved in domestic or low-wage work. Exploitation, violence, bullying, coercion, and false promises have all been perpetrated against them. Crimes against minorities have been progressively growing in Pakistan in recent years, according to the report. The number of forced conversions has increased since the birth of Pakistan in 1947. Women’s predicament in Pakistan is worsening, as a recent report states that 6,754 women have been abducted in the Punjab province of the country. In the first half of 2021, 1,890 people were raped in the province, 3,721 were tortured, and 752 children were harmed. Transparency International Pakistan (TIP) expressed alarm on August 30 about the escalating attacks against women. ---------------------------------------------------------------------- Also Read: Forced Conversion is Unethical and Against the Will of Allah ---------------------------------------------------------------------- In Islamabad, there were around 34 official rape incidences and 27 media reports of rape. Officially, 3,721 acts of violence were reported in Punjab, however, only 938 events were covered in the media. What is the legal position on forced conversion? The Sindh Assembly enacted the Minority Bill 2016 four years ago, under which the accused can be imprisoned to 3 to 5 years in prison if he forcefully converts or supports the forced conversion. In addition, the bill agreed to create special courts for such instances. Minors’ claims that they have changed their religion cannot be accepted, according to the bill. The decision to change religion will be taken by the children’s parents or guardians. ---------------------------------------------------------------------- Also Read: What Is Iman And How Can A Person Be A Momin, Believer Or Muslim? No Way To Forced Conversion ---------------------------------------------------------------------- According to the bill, if the accused is found guilty of forcibly converting to another faith, he would be sentenced to five years in prison and a fine will be paid to the party who was harmed. A fine and up to three years in prison could be imposed on the facilitator. The organisers, clerics, and other facilitators of forced marriages will be treated as supporting actors in this crime. Urdu Article: Abduction, Rape, Forced Conversion Of Minor Girls Of Minority Communities In Pakistan پاکستان میں اقلیتی برادریوں کی بچیوں کے اغوا، عصمت دری اور جبرا تبدیلی مذہب کا دفاع نہ صرف انتہا پسند بلکہ پاکستان کے وزیر اعظم عمران خان بھی کرتے ہیں URL: https://www.newageislam.com/islamic-society/pakistan-minority-forced-conversion/d/125974 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

Under A New Name, Pakistan-Based Jaish-e-Mohammad Carries Out Attack In Jammu and Kashmir

Elections Are Scheduled To Be Held In the Valley in Dec-Jan Main Points: Kashmir Tigers carried out against police personnel in J-K on Monday killing 3 cops. Kashmir Tigers are reportedly a wing of Jaish-e-Mohammad of Pakistan. Earlier terrorists had carried out attack on the police in Bandipora. ---- By New Age Islam Staff Writer 16 December 2021 Pak-backed disruptive elements might go all out to prevent the creation of an atmosphere conducive to the polls. File photo ----- Since the polls in Jammu & Kashmir are going to be held sometime between December and January, the extremist and terrorist outfits active in the valley are out to destroy the atmosphere so that the valley cannot return to the democratic process and normalcy. The attacks on a bus carrying security personnel in the outskirts of Srinagar on Monday gives the hint of the plans of the terrorists in the valley in the coming months. In the attack, three police personnel were killed. This attack was reportedly carried out by a new terrorist outfit called Kashmir Tigers and is believed to be a wing of the Pakistan-based Jaish-e-Mohammad. Only a few days ago, the terrorists had attacked and gunned two police personnel in Bandipora district. This indicates the heightened activities of the terrorist elements in the valley. These attacks just before the forthcoming elections in the valley speak of the Pakistani plans. Pakistan which is in the FATF grey list because of its sponsoring of cross-border terrorism seems to have planned to disrupt the election process as it does not want normalcy return to the valley. ---- J&K Terror Attack The Tribune Editorial Dec 15, 2021 The terror attack on a police bus on the outskirts of Srinagar took place on the 20th anniversary of the Parliament attack, which had rocked India months after America’s 9/11 horror. Its timing is worrisome, even more so is its sheer audacity. The bus, carrying 25 police personnel, came under fire from two-three terrorists, who managed to escape under cover of darkness. An assistant sub-inspector and two constables lost their lives in the ambush, which was reportedly carried out by little-known outfit Kashmir Tigers, believed to be a front of Jaish-e-Mohammad. The Pakistan-based Jaish was responsible for the February 2019 Pulwama attack, which claimed the lives of 40 CRPF personnel. Monday’s attack, which comes days after two cops were gunned down by terrorists in Bandipora district, has underlined that normalcy remains elusive in Jammu and Kashmir even more than two years after the abrogation of Article 370. The state-turned-UT witnessed a spate of targeted killings of civilians, including local residents and migrant workers, in October. The incidents prompted the security forces to launch several operations to eliminate terrorists. According to data compiled by the South Asia Terrorism Portal, the annual number of civilian deaths in J&K has hovered around the 40 mark in the past three years (2019-21), while the death toll of security personnel has been witnessing a decline. However, the firing on the police bus makes it clear that the security forces cannot afford to lower their guard. The BJP-led Union government is hinting at holding the Assembly elections in J&K next year in a bid to resume the long-delayed democratic process. Pak-backed disruptive elements might go all out to prevent the creation of an atmosphere conducive to the polls. The twin challenges for the Centre would be to curb infiltrations and deprive the terrorists of local support by initiating confidence-building measures. At the same time, New Delhi, which has been seeking greater cooperation among nations to tackle cross-border terrorism, should not miss any opportunity to call out Pakistan on international platforms. Source: The Tribune, Chandigarh URL: https://www.newageislam.com/radical-islamism-jihad/pakistan-jaish-jammu-kashmir/d/125967 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

Quran Does Not Prescribe Physical Punishment for Blasphemy – The Stance Of Present-Day Muslims Goes Totally Against The Teachings Of The Quran

Contemporaries of the Prophets Repeatedly Perpetrated the Same Act, Which Is Now Called 'Blasphemy or Abuse of the Prophet Main Points: Prophets, down the ages, have been mocked and abused by their contemporaries. 'Abuse of the Prophet' is not a subject of punishment. Blasphemy is a subject of peaceful admonishment. ----- By Dr Asad Syed, New Age Islam 15 December 2021 In Islam, blasphemy is a subject of intellectual discussion rather than a subject of physical punishment. This concept is very clear in the Quran. The Quran tells us that since ancient times God has sent prophets in succession to every town and every community. It says, moreover, that the contemporaries of all of these prophets adopted a negative attitude towards them. --------------------------------------------------------------------------- Also Read: The Silence Of Indian Ulema Over Killing Of Innocent People In Nice And Vienna: Does This Indicate Their Support For The ISIS? --------------------------------------------------------------------- There are more than 200 verses in the Quran, which reveal that the contemporaries of the prophets repeatedly perpetrated the same act, which is now called 'blasphemy or abuse of the Prophet' or 'using abusive language about the Prophet'. Prophets, down the ages, have been mocked and abused by their contemporaries (36:30); some of the epithets cited in the Quran include "a liar" (40:24), "possessed" (15:6), "a fabricator" (16:101), "a foolish man" (7:66). The Quran mentions these words of abuse used by prophets' contemporaries but nowhere does the Quran prescribe the punishment of lashes, or death, or any other physical punishment. ------------------------------------------------------------------ Also Read: Blasphemy, Islam and Free Speech ------------------------------------------------------------------ This clearly shows that 'abuse of the Prophet' is not a subject of punishment, but is rather a subject of peaceful admonishment. That is, one who is guilty of abusing the Prophet should not have corporal punishment meted out to him: he should rather be given sound arguments in order to address his mind. In other words, peaceful persuasion should be used to reform the person concerned rather than trying to punish him. ---------------------------------------------------------------------- Also Read: Blasphemy Law has NO Qur’anic Basis ---------------------------------------------------------------- Those who adopt a negative stance towards the Prophet will be judged by God, who knows the innermost recesses of their hearts. The responsibility of the believers is to observe the policy of avoidance and, wishing well, convey the message of God to them in such a manner that their minds might be properly addressed. ---------------------------------------------------------------- Also Read: The Muslim Consciousness of Persona of Muhammad, the Messenger of God: Reflections on an Islamist Radical Beheading History Teacher Samuel Paty in Paris for Displaying Cartoons portraying the Prophet as a Suicide Bomber ------------------------------------------------------------------ Another important aspect of this matter is that at no point in the Quran is it stated that anyone who uses abusive language about the Prophet should be stopped from doing so, and that in case he continues to do so he should be awarded severe punishment. On the contrary, the Quran commands the believer not to use abusive language directed against opponents: "But do not revile those [beings] whom they invoke instead of God, lest they, in their hostility, revile God and out of ignorance" (6:108). This verse of the Quran makes it plain that it is not the task of the believers to establish "media watch" offices and hunt for anyone involved in acts of defamation of the Prophet, and then plan for their killing, whatever the cost. On the contrary, the Quran enjoins believers to sedulously refrain from indulging in such acts as may provoke people to retaliate by abusing Islam and the Prophet. This injunction of the Quran makes it clear that this responsibility devolves upon the believers, rather than holding others responsible and demanding that they be punished. ------------------------------------------------------------- Also Read: Islam and Free Speech: A Reply to A. Faizur Rahman ------------------------------------------------------------ Looked at from this angle, the stance of present-day Muslims goes totally against the teachings of the Quran. Whenever anyone - in their judgment - commits an act of 'abuse of the Prophet', in speech or in writing, they instantly get provoked and respond by leading processions through the streets, which often turn violent. And then they demand that all those who insult the Prophet be beheaded. URL: https://www.newageislam.com/islamic-ideology/blasphemy-quran-punishment-muslims/d/125959 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

Social Security Is an Obligation in Islam for Both Muslims and Non-Muslims

Social Protection Is Meant For Muslims and Non-Muslims Alike In Islam Highlights If social security is not attained in any Muslim society, it may or may not be a Pakistani society, but it is not an Islamic society. Every human being, according to Islam, has special responsibilities for maintaining social security. Regardless of color, caste, ethnicity, language, nationality, or religion, Islam has offered social protection to all people. Persons in positions of leadership, according to Islamic teachings, must be concerned for the well-being of all citizens, Muslims and non-Muslims alike. ..... By Kaniz Fatma, New Age Islam 15 December 2021 Allah Almighty created humans and divided them into tribes and families. Then they started to live together. From here, social life developed, and the residents of the area naturally began to work together. People now experience bad emotions like hostility, selfishness, greed, anger, envy, malice, and enmity, as well as positive feelings like empathy, love, brotherhood, and self-sacrifice. As a result of conflicting impulses, humans begin to feel driven to adopt principles that ensure social security. Thus, in the modern era, where other sciences have advanced, sociology has emerged as a permanent science. When we study Islam, one fact stands out that Allah, the creator of the worlds and human beings, has given humans the basic principles for achieving social protection, and these principles are still applicable. Every human being has the right to life, property, and honour under social protection. It's critical to clear up the ambiguity that pervades our daily conversations before moving forward. The society in Muslim countries is referred to as Islamic society. This is clearly incorrect, because Islamic society is defined by the observance of Islamic precepts. For example, Islam holds all citizens of an Islamic country responsible for preserving their lives, property, and honour, and if this teaching is disobeyed, the society ceases to be considered Islamic. It is sometimes referred to as Pakistani or Saudi society; however it is not an Islamic society. It is widely recognised that a society can only be Islamic if it adheres to Islamic social obligations and responsibilities. The last sermon of the Prophet (peace be upon him) contains one of the most significant examples of social responsibilities. Khutbatul Wada' is the name of the Prophet's last sermon. It is mentioned in practically every Hadith book, such as Sahih Al-Bukhari-1623, 1626, and 6361/ Sahih Muslim-Hadith 98/ Tirmidhi, Hadith nos 1628, 2046, and 2085. The longest and possibly most detailed version of this last sermon is found in Musnad Imam Ahmad B. Hambal, Hadith no. 19774. The following are excerpts from the Prophet's last sermon, collected from several Ahadith: O People, Give me your complete attention, because I'm not sure if I'll ever be amongst you again after this year. As a result, pay close attention to what I'm saying to you and forward this message to others who are unable to attend today. O People Just as you hold this month, this day, and this city sacred, so hold the life and property of every Muslim as a sacred trust. Return the items you've been entrusted with to their rightful owners. No one should be harmed in order for you not to be harmed. Keep in mind that you will meet your Lord and that He will account for your actions. Because Allah forbade you from taking usury (interest), all interest obligations shall henceforth be waived. Your money, on the other hand, is yours to keep. You will neither cause nor be subjected to unfairness. Allah has decreed that there will be no interest, and that any interest owed to Abbas Ibn 'Abd al Muttalib (the Prophet's uncle) will be waived from now on. For the safety of your religion, beware of Satan. He's given up hope of ever being able to lead you astray in major things, so don't follow him in tiny things. O People True, you have certain rights in relation to your women, but they also have certain rights in relation to you. Remember that you took them as your wives only with Allah's blessing and consent. If they respect your right, they have the right to be fed and clothed with love as well. Treat your women with respect and kindness, as they are your partners and devoted assistants. It's also your right that they don't make friends with someone you don't like, and that they never are unchaste. O People Pay attention to what I'm saying, worship Allah, perform your five times daily prayers (Salah), fast during Ramadan, donate Zakat, and go to Hajj if you can afford it. An Arab has no superiority over a non-Arab, and a non-Arab has no superiority over an Arab; similarly, a white has no superiority over a black, and a black has no superiority over a white, except through piety and good deeds. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim, which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. Remember that you will one day stand before Allah and account for your actions. So, after I'm gone, be careful not to stray from the road of justice. Nobody will come after me as a prophet or apostle, and no new faith will emerge. Therefore, think carefully, O people, and pay attention to the words I speak to you. I leave two things behind: the Quran and the Sunnah (Hadith), which if followed will never lead you astray. All who listen to me are obligated to pass on my words to others, and those to others again; and may the last ones comprehend my words better than those who directly listened to me. O Allah, bear testimony to the fact that I have delivered your message to your people.” [End of the Last sermon] According to Islam, every human being has specific obligations for ensuring social security. In modern times, human existence has become increasingly diverse, necessitating the creation of specialized organizations for each task: educational institutions for education, and entertainment agencies for entertainment. Then there was a time when permanent social security institutions were established for social safety. These are, of course, extremely beneficial to the human beings of society, but a remarkable component has emerged: individuals have now delegated their duties and responsibilities to these organizations. As a result, the members of a society view social security as a responsibility of institutions, which has had a significant impact on social structure, reducing the social responsibility to the institutions. But since Islam is the most complete code of life, the Messenger of Allah (Peace be upon him) said, “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever”. [Al-Bukhari and Muslim]. So, if a person suffers in a house, a family, or a city, and the rest of the people feel his agony and sorrow and do their job to alleviate it with feelings of sympathy and fraternity, then that society will, of course, be one in which everyone has social security. Islam has provided social security to all individuals regardless of their color, caste, race, language, nationality, and religion. The Islamic society has been tasked with protecting the honor and dignity of Muslim subjects, as well as their lives, property, and well-being. The Islamic society has also been tasked with the social protection of the non-Muslim minority and their well-being. The principles of social security established by Islam contribute to a tranquil and pure society. Islam, it appears, instructs people to pay attention to even the tiniest details that could jeopardize their safety. In Islam, social duty is given the highest priority. Its ambit includes everyone, Muslims and non-Muslims equally. Allah declares, “O mankind! Truly We created you from a male and a female, and We made you nations and tribes that you may come to know one another. Verily the most honorable of you before Allah is the most righteous of you. Truly Allah is Knowing, Aware”. (49:13) This well-known verse aids in the formation of social bonds. The words “…from a male and a female” refer to Adam and Eve (peace be upon them). The fact that people are separated into nations and tribes implies that variations in ethnicity, nationality, tribe, race, and religion can be sources for human beings to gain a deeper understanding of the reality of their situation. In this sense, it is essential to consider that human beings' external diversity is only a test that they must pass in this worldly life, as God Almighty states. “And had God willed, He would have made you one community, but (He willed otherwise), that He might test you in that which He has given you. So compete with one another in good deeds. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ” (5:48) Human kindness, justice, and ethics are the foundations of social responsibility. The Quran advises all people, both believers, and non-believers, to treat one other with kindness and justice. “Allah does not forbid you to deal justly and kindly with those who fought not against you because of your religion nor drove you out of our homes. Verily Allah loves those who deal justly” (60:8). By encouraging the lesson of human honour and dignity in societies towards one another, the Quran clearly says, “And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference”. (17:70) Every individual bears social responsibility for himself. It is his job to follow the path of humanity, to acquire decent manners, to perform good deeds, and to avoid evil. Allah declares, “By the soul and Him who perfected its proportions; then He showed him what is wrong for him and what is right. Indeed, he who purifies himself succeeds. And indeed, he who corrupts himself fails” (17:7-10) Similarly, he is responsible to protect himself and lead his worldly life in a lawful manner. God Almighty says, “But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters." (28:77) He Almighty also says, “And do not kill yourselves. Surely, Allah is Most Merciful to you” (4:29). Allah also says, “O you who believe, protect yourselves and your families from a fire whose fuel is men and stones” (66:6) According to Islamic teachings, persons in positions of leadership must be so concerned for the wellbeing of citizens that they are never to be condemned. The ruler is held responsible and accountable to God Almighty for the suffering of those who live under their dominion, according to Islam. In one of the sayings of the Prophet (peace be upon him), we read, “Each one of you is like a shepherd to whom the sheep belong. He is entrusted with the responsibility of tending the sheep. You will be held responsible”. (Bukhari) URL: https://www.newageislam.com/islamic-ideology/social-security-muslims-non-muslims/d/125963 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

Maulana Arshad Madani’s Open Support for Taliban Expressed In September seems to be Behind the Ban on Tablighi Jamaat in Saudi Arabia

Saudi Government Declares the Jamaat to Be Deviant and a Danger to Society Main Points: 1. In September, Maulana Arshad Madani had said that Taliban were freedom fighters and not terrorists. 2. He had said that if Taliban were terrorists than Gandhi and Nehru were also terrorists. 3. This is another setback for Jamaat under Maulana Saad. 4. Kazakhstan had already banned Jamaat in 2012. 5. Taliban have close ties with Qatar which has rivalry with Saudi kingdom. ----- New Age Islam Staff Writer 14 December 2021 Maulana Syed Arshad Madani, President Jamiat Ulema-I-Hind during a press conference. Express Photo By Amit Mehra ---- The Muslim world was surprised by the imposition of ban on the Tablighi Jamaat that was launched in Mewat bin 1927 by Maulana Ilyas Kandhalvi for making illiterate and ignorant Muslims of the area aware of true Islamic teachings. The ban which was announced recently by the Saudi government was imposed because according to the Saudi government, it is ‘dangerous to the society’ and that it was ‘one of the gates of terrorism’. Surprisingly, the Saudi government has accused the Jamaat of spreading shirk (polytheism), Qabr Parasti (worship of graves) and Bidat (innovations). The Tablighi Jamaat, to the contrary is against visiting Mazars and shrines and is critical of Sufism. The ban has come as a surprise to many because the Tablighi Jamaat comes close to Wahhabism or Salafism that the kingdom of Saudi Arabia espouses. Though the ban has been imposed officially now, it is said that the Saudi scholars did not see the Tablighi Jamaat in good light. It viewed its activities and beliefs as a deviation from the basic Islamic traits. For example, the former grand mufti Abdul Aziz Ibn Baaz had said in 2012 that the group was a deviant and it was not permissible to out with them. Though the Tablighi Jamaat has not been mentioned in the order issued by the ministry, it is presumed that the Saudi government’s order is against the Tablighi Jamaat. The order says, "His Excellency the Minister of Islamic Affairs, Dr.#Abdullatif Al_Alsheikh directed the mosques' preachers and the mosques that held Friday prayer temporary to allocate the next Friday sermon 5/6/1443 H to warn against (the Tablighi and Da'wah group) which is called (Al Ahbab)," His Excellency the Minister of Islamic Affairs, Dr.#Abdullatif Al_Alsheikh directed the mosques' preachers and the mosques that held Friday prayer temporary to allocate the next Friday sermon 5/6/1443 H to warn against (the Tablighi and Da’wah group) which is called (Al Ahbab) — Ministry of Islamic Affairs 🇸🇦 (@Saudi_MoiaEN) December 6, 2021 However, the ban seems to be the reaction of the Saudi Arabia to the statements of Syed Arshad Madani, the President of Jamiat Ulema Hind defending and supporting Afghan Taliban after their ascension to power. It should be noted that Qatar has been supporting the Taliban and has allowed them to open and run their office in their land. Saudi Arabia’s rivalry with Qatar in economic and political matters is known to the world. Since the US has been fighting against the Taliban, it might not have taken Darul Uloom Deoband’s stand in favour of Taliban. The US and the Saudi Arabia seem to have seen Maulana Madani’s statement supporting and defending Taliban as a glorification of the extremist group that has been designated as a terrorist group. Since the Tablighi Jamaat has its roots in Deoband, the Saudi Arabia may fear that some members of the group may be influenced by Maulana Arshad Madani’s statement. The Tablighi Jamaat has created its image as a reformist and non-political group. It does not muddle in politics and concentrates only on piety and adherence to the Islamic practices like Namaz, Roza and other Islamic practices. But for the first time, a religious leader of Deoband expressed his views openly in favour of Taliban. Since, the Afghan Taliban have their ideological roots in Deoband, defending and supporting it by a vocal and important member of Deoband schools construes as recognition of Taliban ideology. In an interview given to Dainik Bhaskar in September 2021, Maulana Arshad Madani had said, ” if fighting against subjugation is terrorism then by this logic Mahatma Gandhi, Jawaharlal Nehru and Maulana Hazrat Shekhuddin were also terrorists” Though Maulana Arshad Madani denied any connection of Deoband with Taliban, he reportedly praised Taliban as defenders of freedom and fighters against subjugation. According to the newspaper, he further said, “They (Taliban) have not even started ruling properly. Let them operate with freedom first. Let them start ruling first,” he said. It has alerted Saudi government and therefore it seems that incensed by Maulana Madani’s espousal of Taliban ideology, it has banned the Tablighi and Dawah group which is active in more than 150 countries including Saudi Arabia. The move has come in for strong criticism from prominent clerics of India. Maulana Salman Hasani Nadwi said that “Saudi Arabi has always been a puppet in the hands of the Zionists and has now shown its real face to the world in delusion. It should be noted that Maulana Salman Nadvi has already been a critic of Saudi government because of their good relations with Madani group with whom he has rivalry. So he found a good opportunity in this move to criticize the Saudi government. (Photo: Jammu Links News) ------ The rector of Dar ul Uloom Deoband Maulana Abul Qasim Nomani issued a press statement rejecting the accusations against the Jamaat as baseless and advised the Saudi governmet to review its decision. The ban will prove big push back for the group which had come into existence in reaction to the Hindu revivalist movement during the 1920s that were trying to convert Muslims to Hinduism. The Pew Research Centre published an article on Tablighi Jamaat that says, ” The Tablighi Jama’at was founded in 1926 in Mewat, India, by Maulana Muhammad Ilyas, an Islamic scholar and teacher. The movement began as an effort to counteract the activities of Hindu revivalists in India, who at the time were attempting to convert Muslims to Hinduism. Worried that existing Islamic educational institutions were not capable of fending off the Hindu challenge, Ilyas envisioned a movement that would send missionaries to villages to instil Muslims with core Islamic values.” However, the articles says that though the Tablighi Jamaat follows the Wahhabi style of Islam it is more flexible and accepts the influence of other streams of Islamic ideology. “Although Deobandism originated in South Asia (in the town of Deoband, near Delhi in northern India), it has much in common with the Wahhabi style of Islam that is associated with Saudi Arabia’s religious establishment. However, Deobandi doctrine tends to be more flexible than Wahhabism and is more accepting of other Islamic approaches, such as Sufism.” It should be noted that ever since Maulana Saad Kandhalvi has taken up the control of the Tablighi Jamaat has suffered setbacks and has invited controversy. Last year, it was accused by the Indian government of holding illegal assembly during the lockdown and 36 foreign members of the Jamaat were arrested. However, they were acquitted by a Delhi court later. The headquarters of the Jamaat at Nizamuddin was sealed. Now, the main centre of the Islamic world, Saudi Arabia has imposed a ban on the Jamaat. After the fatwa of the grand mufti of Saudi Arabia Abudl Aziz ibn Baz against the Jamaat in 2012, Kazakhstan had banned the Jamaat in 2013. But the Saudi government has abstained from imposing a ban then due to cordial relations of the Madanis with the Saudi government. But Maulana Madani’s open support and defence of Taliban in September has caused the damage, it seems. URL: https://www.newageislam.com/the-war-islam/tablighi-jamaat-arshad-madani-taliban-saudi-arabia/d/125951 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

Stop Taking the Blasphemy Law into Your Own Hands; Mob Lynching Has No Place In Islam

By Dr. Ghulam Zarqani (Translated from Urdu by New Age Islam) 13 December2021 Live In Accordance with the Law and Order in All Situations, Ensuring Peace and Security Main Points 1. Man cannot see what he loves or cherishes being trampled under the boots of others because of his nature. 2. In recent years, harsh measures taken in the name of honouring the Holy Prophet have become a very dangerous situation. 3. Regardless of the defects or authenticity of the Blasphemy-related hadith, it is true that the addressees of the Hadith are the authorities, not the general public. 4. Our Ulama must pay attention to the unpleasant situation that has arisen as a result of the Blasphemy-case. ---- By nature, man is a gregarious creature that longs to be in close proximity to others. When the value and prestige of the one he loves, or the location where he lives, settles in his eyes to the point where, if someone else denigrates the honour of his devotional centre, he not only looks down on him but also raises his voice in protest. Take, for example, the instance of parents. Every one of us loves and respects our parents. Because of our bond, we don't want anyone to offend them, even though we don't expect anyone to appreciate them. We share the same love and affection for our country, and as a result of that love and affection, we hold the flag in high regard as the emblem of our country, and we don't want anyone else to desecrate it. It is apparent as day from this initial address that man, by nature, cannot see what he loves or values being trampled under the feet of others. As we arrive here, let it be noted that all Muslims around the world place a high value on God and the Holy Prophet in addition to their faith and love them most of all. As a result, Muslims who dare to demonstrate disrespect in this regard, not to mention others, will be despised, as is natural necessity of humans. However, in recent years, the kind of severe steps adopted in the name of honouring the Prophet have turned into a very perilous situation. For example, in Pakistani political party meetings, the slogan “man sabba nabiyyan faqtuluhu” is shouted repeatedly, implying that anyone who insults the Holy Prophet (peace be upon him) would be killed. The above-mentioned slogan appears to be based on a hadith, which is not without merit, but it is also true that this hadith does not fit into the sahih category. This hadith is quoted in a number of well-known books, including the following: Al-Mu’jam al-Sagheer by Tabarani, Al-Mu’jam al-Awsat by Tabarani, Al-Shifa bi Taarifi Huquqil Mustafa, Taarikhu Dimashq by Ibn Asaakir, Imta’ul Asmaa’, Majmau’z Zawaid, Al-Firdaus bi Maathuril Khitab, Sharh al-Zarqaani alal Mawahib al-Ladunniya, Subulul Huda wal Irshad fi Seerati Khairil Ibaad, Al-Saarim al-Maslool ala Shatimi al-Rasool, and Fatawa al-Subuki by Imam Taqiuddin Subuki. It is important to remember that there are additional Ahadith that are related to this topic and should be remembered. Blasphemy is unquestionably abhorrent, as these Ahadith demonstrate. That is, despite the fact that the above-mentioned hadith is weak, it should not be ignored because of other Ahadith. Regardless of the flaws or authenticity of the aforementioned hadith, it is true in any event that the addressees of this hadith are the authorities, not the common people. That is, if someone commits blasphemy, a case will be filed against him in the court of the country, and if he is found guilty, he will be punished according to the laws and regulations in place, but it is not permissible in any way for the people to take the laws into their own hands and punish the guilty. When it comes to the Blasphemy case, an incident involving Hazrat Umar Farooq and a conflict between a hypocrite named Bishr and a Jew is frequently mentioned. The Holy Prophet ruled in favour of the Jew, but Bishr was unsatisfied with the outcome, and when he begged Hazrat Umar to renew the judgement, he was slain. Because Bishr did not agree with the Holy Prophet's verdict, Hazrat Umar killed him. Keep in mind that while the reality of the foregoing incident cannot be disputed, this action belongs to the entity known as Muhaddith, whose mission is to establish a true distinction between right and wrong. In terms of evaluating right and wrong, there is a considerable difference between us and him. If you don't believe us, look at the faces of people who assaulted Sri Lankan citizen Priyantha Kumara on a road in Sialkot, Pakistan, last week. Were they influenced by Islamic culture? Do they appear to be following the Prophet’s Sunnah (peace and blessings of Allah be upon him)? Are they making earnest efforts to follow the Islamic faith to the letter? Let us speculate as to what is wrong with this situation: they exploit the aforementioned behaviour attributed to Hazrat Omar Farooq as an argument while avoiding following in his footsteps on purpose. Let me state that individuals involved in this occurrence have no understanding of the nuances of Islamic law, because no one can be humiliated or set on fire after being killed, according to Islamic teachings. It is worthy of condemnation that persons who appeared to be defenders of the sanctity of the Holy Prophet (peace be upon him) a few hours ago are now degrading the Holy Islam with their own hands. This unfortunate circumstance requires the attention of our Ulama. They should keep in mind that they should not speak or do everything in public, but rather act wisely and be aware of what they are saying or doing. What kind of effects may be expected in both cases, and how will their remarks and actions affect society? No one is opposed to the protection and defence of the Holy Prophet's honour, but yelling the above slogan in public is not a good idea. Who doesn't know that in the Muslim community, unfamiliarity with Islamic law is common, and the trait of breaching Islamic teachings is seen at all times of the day and night? In such a circumstance, why should ordinary Muslims be expected to make their own decisions with justice and impartiality? The propagation of this hadith among ordinary Muslims is analogous to a child clutching a sharp sword in his delicate hands, whereby he can inadvertently damage himself and others. ---- Urdu version published in Inquilab December 10, 2021 Translated from Urdu by Ghulam Ghaus Siddiqi for New Age Islam URL: New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Reasons for the Lack of Unity and Ways to Unite Muslim Ummah

By Aadil Farook, New Age Islam 10 December 2021 Unity Is Living With Love, Peace, Compassion, Brotherhood And Goodwill Despite Intellectual Differences Main Points: 1. All Islamic institutes should call themselves only Muslims - no further label at all 2. The target should not be to finish intellectual differences but to teach people how to live with mutual respect. 3. No ideology has any special privilege towards Ultimate Truth. ----- The biggest root cause of Muslim downfall is the lack of unity in the Ummah. Everyone knows it already but no one has understood the reasons for the lack of unity. Thus, no one can provide a solution as well. Most people have this huge misconception that unity means uniting everyone on the same opinions, same views & same beliefs. That is humanly impossible and not the definition of unity at all. Unity is living with love, peace, compassion, brotherhood & goodwill despite intellectual differences. The target is not to finish intellectual differences but to teach people how to live with intellectual differences with mutual respect. Right now, why there is so much disunity in the first place? There are many categories of religious Muslims. Each category considers itself as right and others as wrong. Thus each category teaches preaches endorses proves promotes only its own version of Islam. Thus followers & students of each category naturally develop a sense of superiority for their own group and look down upon others consciously or subconsciously whether they openly express it or not. This psychology is itself most destructive for unity and is sadly the perfect condition for disunity. I have identified the problem. What is the solution? Throughout the world in Muslim countries, all Islamic institutes should have only and solely the following design:- The governance/leadership/management/administration and especially faculty members should have no affiliation or association with any category at all. They should be 100% neutral. They should call themselves only Muslims - no further label at all. Admissions should be equally open to any person who claims to be a Muslim even if you don't consider him one. In the same classroom, in front of all students, the teacher should teach point of views of all categories whether Sunni (and its sub-categories) or Shia (and its sub-categories) with equal intellectual honesty, arguments, and details without any bias, prejudice, discrimination, and distortion of facts. Students should not be forced by the teacher to subscribe to any single opinion at all. It is totally the free choice of all students to subscribe to whichever point of view they themselves find convincing. They can become whatever they want to be without any fear. Qadiani's point of view should also be fully included but to prove it wrong and show its flaws so that graduates can later do Dawah among Qadianis. The only way to convert Qadianis is to speak to them and show them politely that their opinion is wrong because good people are in every single category - only Allah can judge them. We cannot judge anyone at all. Simply calling them Kafirs is no solution at all. You have to show them why it's kufr in the first place and that is only possible if you actually know their thesis in full detail. Similarly, within the Shia sect, there is only one sub-category: Kufr, and students should study it properly only to prove it’s wrong. The philosophy behind this unique idea is that Muslims of every category should know clearly that the other categories are also sincere and honest in their quest for the Truth. They are not bad or astray people at all. They are not fools at all and have their own sound reasons for believing in whatever they believe. No category has any right to claim its Ahl-E-Haq at all. No category has any special privilege towards Ultimate Truth. Only Allah knows the Absolute Truth. Only He can decide on the Day of Judgment who is right or wrong. Our job is not to judge people but to give them the benefit of doubt that they might be right as well. If we find something convincing, we cannot expect everyone else to be convinced with it as well. All we can claim is that we tried our best to reach the Truth and our category appealed to us more than others in the process but other categories may be right as well. Only Allah knows it in the end. This is the psychology that generates mutual respect and trust despite all the differences in thinking, which is perfectly natural and needs this hour. --- Aadil Farook, Winner/Nominee of 2 International Awards (US & UK), is a Lahore-based blogger. URL: https://www.newageislam.com/islamic-society/ummah-unity-muslim/d/125941 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