Islamic Approach to Economic Activity Has To Be Firmly Grounded In Ethics and Morality

By Moin Qazi, New Age Islam 14 September 2022 An Array Of Clerics, Bankers, And Legal Experts Has Used Scholarship, Enterprise And Ingenuity To Reconcile The Core Principles Of Islam With Conventional Finance So That Muslims Can Enjoy Access To The Same Services And Products As The Rest Of The World ------ Representative Photo ---- Islamic finance has emerged as an effective tool for financing development worldwide, including in non-Muslim countries. Major financial markets are discovering extraordinary evidence of Islamic finance having been already mainstreamed within the global financial system. Islamic finance caught up fast even in the western world. Even though it is originally an eastern concept. Most of the large Western financial institutions have their own Islamic subsidiaries or, at the very least, Islamic “windows” or products aimed at their Islamic clientele. As proof of how many companies are compatible with Islamic law, there is now even a Dow Jones Islamic market index. In recent decades an array of clerics, bankers, and legal experts has used scholarship, enterprise and ingenuity to reconcile the core principles of Islam with conventional finance so that Muslims can enjoy access to the same services and products as the rest of the world. The immediate trigger was the resilience of the nascent Islamic finance industry, which successfully weathered the storm that imploded the Western world's financial system. But even though these banks are prospering there are continued tirades of criticism and accusations of violation of the fundamental tenets of Islamic laws. Several Muslim scholars question how “Islamic” this approach is and whether it is an appropriate ethical alternative to mainstream investments. Or is it a creative way of transplanting conventional finance by using Islamic names for normal products and services? Or by tweaking the rules and other broad principles so that they don’t appear to hurt the core Islamic tenets. There is increasing evidence that very strict scrutiny of many; Islamic financial products would show stark deficiencies. Many banks have shown that, with some creative finesse, a surprising number of Western financial products can be executed along the lines of Islamic law. But there is plenty of evidence in the criticism being made against western banks for using means that don’t essentially answer the questions that most clerics raise. The vast majority of clients who are not eligible for services from mainstream financial institutions but enroll with Islamic banks are depriving them of all types of banking services in the market purely because they feel these institutions are not being endorsed by the clerics. Indeed, one of the most contentious issues that have vexed the minds of Muslims is the concept of interest. It still poses a big dilemma for moderate as well as liberal Muslims who are keen to become part of the modern-day economy but are still not fully convinced of what the divine laws say about the existing choices. Many f these individuals are opening are non -interest accounts with regular banks because the safety of funds is gu; guaranteed here. They don’t mind the loss of interest which is credited to the bank’s profits. Some wiser and good-intentioned Muslims engage with normal banks but they donate the interest earned to charities. The Islamic clerics (ulema) have exhibited an ambivalent stand and have preferred to intelligently deflect questions relating to it. Not all Muslims are silent about it. Some of them are extremely outrageous in the matter of interest. Others feel that we need not be so rigid about it on account of an emerging economic ecosystem that has been keenly focusing on inclusive development. Despite growing scholarship in the field of Islamic finance, this field remains one of the greyest areas in both Islamic scholarship and practice. It has attracted a very small pool of researchers because the contours of Islamic finance are still quite hazy. . There are so many misplaced notions which is the reason why discussions on Islamic finance are fraught with serious moral implications for one's faith. There are also strong apprehensions of one getting trapped in acts of heresy. The Muslim economic life, along with its political and social norms, is regulated by a code known as sharīʿah, literally, (the path leading to the watering place). It is a body of Qur’an-based guidance that governs, among other things, a Muslim’s economic and social life, dictating how believers should conduct themselves. Although it is a huge corpus, very little of the wisdom in this religious code has been channeled into evolving laws on Islamic finance. The principles of Islamic finance are universal: you cannot make money off money. No one can charge or pay interest, or invest in items that Islam forbids such as alcohol and gambling. As opposed to conventional banking, depositors in Islamic banks eschew interest at all levels of financial transactions and participate in risk-sharing between the lender and borrower. Islamic banks are typically funded by current accounts, which do not receive interest, and profit-sharing investment accounts, on which investors receive a return determined by the eventual profitability of the bank or the pool of assets financed by these accounts. Central to Islamic finance is the fact that money itself has no intrinsic value; it is simply a medium of exchange Cynics conclude that in many respects Islamic finance looks and acts exactly like its conventional counterpart, but disguises its operation with creative financial engineering to give the products a pious dressing. Islamic finance attracts mostly those clients who are driven by spiritual imperative; others who prefer better returns normally compromise on the terms, replacing the fear of God with the fear of exposure and retribution on earth. The returns in Islamic banks are truly low and most of those who are investing in these banks are highly pious people with a very strong conscience and faith. But some have no idea that there are alternatives that can improve the yield of their investment. Most of those investors who are averse to banking with Islamic banks are primarily on account of this reason. Countries with large Muslim populations have still not been enthused by Islamic finance because of low returns. The greatest disincentive for big businesses is that in Islamic finance they have to eschew higher returns (foregoing interest on deposits for example) for religious reasons. In several developing countries, particularly Bangladesh, banking has played a pivotal role in eliminating poverty and uplifting the lives of impoverished populations. However, in several of these economies, there is still no unanimity on the correct meaning of the term “Riba.” Some prefer to translate it as interest. Others believe that accepting the term as the modern equivalent of riba, particularly on account of modern finance having been cleansed of the element of usury and its coercive character, would amount to a very superficial interpretation of a term that has multiple layers and colours. Riba, according to this school, has a sinister connotation and operates with the use of coercive informal practices followed by rapacious moneylenders. Riba is more broadly defined as a prohibition against unjust enrichment or advantage gained by a lender without taking the risk. For example, in conventional financing, a borrower must pay interest to the lender on the loan even if the borrower's business is unsuccessful. This structure does not comply with sharia because the lender did not exert to earn the additional funds and is not sharing risks. Riba does not prohibit parties from earning a return on their investments but this return must be based on the profitability of the business. Riba also prohibits transactions with guaranteed returns. According to the Qur’an, “The world can survive with justice and unbelief, but not with injustice and belief.” As a result, the Islamic system emphasizes ethical and equitable modes of financing. Wealth creation is encouraged, but ‘super-normal’ profits are not. In Islamic economic theory, money is merely a medium of exchange, not a commodity to be traded. It has no intrinsic value and should therefore not grow over time. Idle cash cannot be a source of guaranteed income. Money has to be invested entrepreneurially so that both the health of the economy and individual well-being is enhanced. Islam regards Interest, in whatever form -either disguised as “commission,” a fixed or variable add-on, or a discount‒as usury and speculation as gambling. In addition to the prohibition of riba, several other important provisions govern financial transactions. These include the prohibition of “gharar” (uncertainty or asymmetrical information), “may” (gambling, speculation), activities and transactions involving alcohol and pork-related products, but also armaments, gambling, pornography, and other activities deemed socially detrimental, like hoarding Justice, partnership, and opposition to excessive risk are the main principles guiding Islamic banks. The proponents of Bangladesh and India's women's self-help groups that use the same social concept of Islamic financial services are similar to any other type of socially responsible or ethical investing. In this case, they tend to fulfill three criteria: no explicit interest; transactions can't be in areas such as gambling, pork, or pornography; and they can't be deemed to carry high risk. Islam also emphasizes that the business ventures must be carried out in true Islamic ethos of honesty, piety, and trust. The basic instruments of Islamic finance include profit-sharing (mudaraba), cost-plus financing (murabaha), partnership (musharaka) leasing (ijara), and forward sale (bay’salam). These constitute the basic building blocks for developing a wide array of more complex financial instruments. Many pragmatic Muslim bankers and financiers have argued that the Islamic injunction is aimed specifically against usury rather than interest. They say Prophet Muhammad was opposed to the loan-sharking techniques employed by money changers in the lawless markets of Mecca before the establishment of Islam. The liberalists say that there is nothing wrong with charging a reasonable price for the use of funds for some time. They argue that the Qur’anic prohibition applies to overcharging and usury, not money-market funds or interbank lending rates. In short, Islam strictly prohibits exploitation in any form including finance under Islamic law. One unique feature of public banks in India is that they offer appropriate loan products that are affordable to the poor, self-employed, and farmers. Similarly, in the case of defaulters, if a default is not wilful and deliberate and is on account of genuine circumstances, and is eligible for restructuring of the loan terms restructured or waived the loss or partial loss of interest on the defaulted amount is absorbed by the banks. Financial services must be tailored to the needs of such marginalized families. A serious objection against the prevalent model of Islamic banking is that interest is being charged by several financé providers in the guise of a service fee. In normal cases also loans from Islamic banks are much costlier than those from conventional financial institutions, particularly public banks. One issue that needs serious introspection by the entire Muslim comm.;u it is that if we believe the Islamic banks find several impediments in non-Muslim countries, how can we justify the collapse of so many Islamic financial institutions in India in recent times. We know full well that petty investors have been duped in the past in a big way by hustlers claiming to offer Islamic financial services. The money these people lost was hard-earned precious life savings. The protagonists of Islamic banking must offer a satisfactory explanation. They need to be more robust in monitoring and supervision. This is possible when we can hope to inject a universal or religious morality into the marketplace. There is an Arabic saying that states that “some people feel no shame, only fear,” a rather more pithy way of echoing Hobbes' assertion that the social contract is forged because of people's fear, and is enforced by fear. In the absence of a religious motivation to act responsibly as a client or a money manager and a sound conscience that is not susceptible to worldly temptations, strong regulation presents itself as the only possible deterrent. Sadly, there is a huge disconnect between the ethics and principles of Islamic finance and the actual practices of Islamic finance institutions. The loss of credibility that Islamic finance suffered in recent times in parts of Asia points to a glaring ethics deficit in such bankers. In many cases, there was a total breakdown of the system with weak adherence to fundamental ethical principles by promoters who picked up lavish bonuses and financed their political buddies. Islamic banks have traditionally established sharia boards, employing scholars to rule on whether their products and processes do not infringe Islamic principles. The scholar needs to have expertise both in religion and finance –a strange combination. There is a severe dearth of this expertise. In India, most Islamic banks collapsed because managements hired dubious and pliant scholars to endorse equally dubious products. This left unchecked space for them to dabble both with financial and religious wizardry. Unlike secular countries like India, Muslim countries have a national body such as a central bank or capital market regulator that appoints and oversees a sharia board that is independent of financial institutions. The situation in India is much different. We do not live in an Islamic state. The spate of failures of Islamic banks in India has caused untold suffering to small depositors. There is no alternative except to transact with conventional banks. There are few reliable and authentic Islamic financial institutions but they have very limited outreach. Moreover, the common Muslims themselves are increasingly wary of Islamic banking for all kinds of reasons. Modern-day banking has emerged out of the wisdom gleaned over the ages and is a direct weapon for eradicating usurious and unscrupulous moneylenders who have turned borrowers into slaves and stripped them of all their self-dignity. It will be grossly unfair to equate modern banking with money lending. Moneylenders are treated as outcasts in the formal financial system. They have no presence in the universe of civilized finance. Islamic economic theory may have some answers to the thorny dilemma of balancing the free market with the protection of the vulnerable. Development banking is very professionally operated, and in developing economies, interest rates are subsidized to enable individuals and institutions to set up their livelihood businesses. The giant leaps in all spheres of life have been powered by financial institutions that have promoted healthcare, education, entrepreneurship, self-employment, and a host of services that have profoundly influenced human life. If puritans feel conventional banks can’t fulfill the religious requirements, a choice has to be offered to common Muslims. This will require deep introspection among all stakeholders and ways of ensuring that we learn from the failures of the past. It will also need a conscientious understanding that finance is only one aspect of Islamic banking but the other more important aspect is ethics. All the stakeholders: the flag bearers of sharia, proponents of Islamic finance, academics, jurists, and the global banking community will have to acknowledge that mere debates, slogans and pledges won't work. What Islamic finance strongly needs is not money but morality among both the staff and clients. It is an issue that concerns the financial well-being of a large population. Islamic finance is not necessarily an end in itself, but it does serve to remind me of the need for humane banking, the elimination of moral hazard, and the reassessment of assumptions that speculators and derivatives add more value than they destroy. But are the ideals of Islamic finance reflected in the industry? The ground reality of Islamic finance remains disturbing. Most big defaulters are well-connected tycoons and have the money to employ legal eagles who can play the judicial system—it is here the law flounders. India has some of the most draconian laws in books; they are ineffective against powerful dodgers. Why should ordinary people bear the burden of fat cats? These freeloaders are remorselessly winnowing scarce bank capital. The government has to dress up the balance sheets of the banks to make them appear healthy so that they can lend again. Ironically, instead of being chastised, the wayward borrowers are lauded as captains of the industry. It makes no sense for us to discuss financial discipline when we are far away from times when the world was ruled by these sharks. Yet not everything is bleak for Muslims. Several noble and good-intentioned Muslim leaders are opening small ff cooperatives which are run broadly on Islamic line and are trying to infuse moral ethics rather than financial knowledge emphasising that the money they take from the bank is somebody else's deposit and once it comes back it has to be recycled to another need Muslim for small business.it is a combination of financial and moral literacy. But since these o-operatives are mostly governed by a government that normally has little idea of financial governance. We will have to devise ways of insulating these small institutions from political influences. The stark reality is that most such c-operates are promoted by politicians. Islamic economics and concomitantly all concepts and businesses ideas growing out of its seeds and roots have not been able to still come close to even guesswork of a system that has the potential for success. The ideas being cycled into Islamic financial activities do not stand up to serious scrutiny. The Islamic approach to economic activity has to be firmly grounded in ethics and morality. Surely the time has come to emphasise broader ethical principles over adherence to arcane contractual mechanisms. ------ Moin Qazi is the author of the bestselling book, Village Diary of a Heretic Banker. He has worked in the development finance sector for almost four decades. URL: https://newageislam.com/islamic-culture/islamic-economic-ethics-morality/d/129314 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

Habib Jalib: A Revolutionary Poet of the Masses

By Sumit Paul, New Age Islam 13 March 2023 “Poetry has the power to survive the onslaught of time. In fact, gliding time lends a kind of an aura that justifiably glorifies the poet and his poetry." Dr Matthew Arnold On Homer's Poetry The same can be said about the poetry of Habib Jalib who passed on three decades ago on March 12, 1993. But his poetry is still read, quoted and recited by those who're discerning connoisseurs of Urdu poetry. Even a dilettante into Urdu poetry is aware of these couplets of Habib Jalib: Dushmanon Ne Jo Dushmani Ki Hai/ Doston Ne Bhi Kya Kami Ki Hai And Log Darte Hain Dushmani Se Teri/ Hum Teri Dosti Se Darte Hain. Habib Jalib ---- Ghalib told Altaf Hussain Hali ' Panipati ', “Main Kisi Ko Sukhanvari Ka Mashvara Nahin Deta Lekin Aap Ke Baare Mein Kahoonga Ke Aap Ko Shayari Karni Chahiye" (Though I don't advise anyone to write poetry, I'd like to advise you that you must write poetry). Faiz Ahmad Faiz suggested the same to Habib Jalib when they met for the first time. Some people are born to write poetry because it's their internal urge. Poetry was Jalib's embedded vocation which gave voice to his Paiham Iztiraab (continuous restlessness). A little inspired by Faiz's poetry, Jalib perpetuated the former's legacy through his revolutionary Nazmen. “Kahin Gas Ka Dhuan Hai / Kahin Golion Ki Baarish/ Shab-E-Ehd-E-Kum Nigahi/ Tujhay Kis Tarah Sarahein (There is smoke of teargas in the air/ and the bullets are raining all around/ How can I praise thee the night of the period of short-sightedness). Jalib's poetry was the voice of the masses. In a way, he was people's spokesman and a blend of Cicero and Seneca. “Main Aawaaz Apni Buland Karta Rahoonga/ Insaaf Jab Tak Na Har Ek Shakhs Ko Mile" (I'll continue to raise my voice/ Till every individual gets justice). True poetry is an expression of collective angst and a manifestation of zeitgeist. It goes beyond the sighs of self and merges into people's sighs. In other words, poetry is not subjective but universal. “Aahon Ka Dariya Le Ke Chala Hoon/ Zeest Se Zyada Zamane Ka Hai Gham Mujhe” (I carry a river of sighs/ Sufferings of the world are more important to me than my own pain). Jalib's poetry also had a quaint mixture of longings and witfulness: Paa Sakenge Na Umra Bhar Jis Ko/ Justajoo Aaj Bhi Usi Ki Hai (Whom I'll never get till the end/ Yet, I still long for that person). At the same time, his poetry had a trace of Frost's pragmatism and Faiz and Sahir's matter-of-factness: Kuchh Aur Bhi Hain Kaam Humein Gham-e-Jaanaan/ Kab Tak Koi Uljhi Hui Zulfon Ko Sanware (Beloved, I've other things to do as well/ How long shall one continue to disentangle your tresses). Jalib's sense of resignation and reconciliation with reality made him a poet of emotions as well: Uss Sitamgar Ki Haqeeqat Hum Pe Zaahir Ho Gayee/ Khatm Khushfahmi Ki Manzil Ka Safar Bhi Ho Gaya (That tormentor's reality dawned on me/ The journey of enchantment also came to an end). It was Jalib's poetic versatility and his ability to relate to the masses that made him such a popular name in the subcontinent. To quote a misra from his couplet that aptly encapsulates his persona and poetic genius: Mere Asha'ar Kabhi Yaad Dilayenge Meri (My couplets will remind you of me). They'll always remind us of you, Jalib saheb. You'll forever reside in the crevices of our consciousness. ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/islamic-personalities/habib-jalib-revolutionary-poet-/d/129308 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

What's Achieved By Changing the Names of the Cities?

By Sumit Paul, New Age Islam 11 March 2023 “Kisi Shahar Ya Jagah Ka Naam Badalne Se Uss Ka Khameer Nahin Badalta." Shamsur Rahman Farruqi, in an Urdu daily when Allahabad was renamed as Prayagraj (By changing the name of a city or place, its spirit doesn't change). Now Aurangabad and Osmanabad in Maharashtra will be officially known as Chhatrapati Sambhaji Nagar and Dharashiv respectively. The reason behind changing the names is: Both were ' Islamic names ' as New India is out to remove even the remnants of Islamic history and heritage. But as the great Urdu critic Farruqi stated, can we also change the spirit of a place by changing its name? Here it doesn't matter that Aurangzeb was an out and out bigot who executed his elder brother Dara Shikoh, put his father Shah Jahan in the slammer, massacred Hindus and converted them to Islam. The ancestors of most of today's converts had to embrace Islam during the long regime of Aurangzeb. But that's all history. How long can we harbour rancour with the same intensity? If we apply the logic of bad Muslims, therefore, must be banished, then why don't we change the name of Bakhtiyarpur (a town close to Patna) which's named after one of the most infamous Muslim invaders Bakhtiyar Khilji? He vandalised the famous Nalanda and Vikramshila Universities at the end of 12th century, incinerated them and killed innocent monks. On the scale of cruelty and savagery, he was a much greater fiend than Aurangzeb. By the way, Bihar's Nitish Kumar hails from Bakhtiyarpur constituency. Changing Aurangabad's name at this juncture when it's an international destination for tourists across the globe because of Ajanta and Ellora, is a quixotic decision. If the current political dispensation is so full of hatred for all that's Islamic, can it completely wipe out many an Islamic vestige from all walks of life? For example, Aurangabad has been renamed as Sambhaji Nagar, son of Shivaji, albeit a poor and indecisive ruler. His illustrious father Shivaji, who's projected as the saviour of Hindus, never discriminated against Muslims and had four Muslim generals in his army. Ibrahim Gardi was in charge of ammunition and weapons. Shivaji himself could speak fluent Persian, a language of the invaders! Marathi has innumerable direct Persian words or words having Persian, Pahalvi and Turkish roots. So are many languages in India. Even Bangla has 150-odd words of Persian and Arabic origins. The Persio-Arabic words like ' Sangeen ' (serious, grave, not 'bayonet') is used in the same sense and context in Bangla. 'Tafaat' (originally 'Tafawat' for distance and distinction in Urdu/Arabic) is yet another Bangla word with Islamic roots. To paraphrase Surah-e-Rahman in the Quran, “How can we deny the impact of Islamic rule in the subcontinent?” It seeped so deeply into the collective consciousness that we cannot pluck it out. Coming back to the renaming of Aurangabad, barring hard-core Hindus, the rest of India will continue to call it Aurangabad. The city's ethos are in its erstwhile name and shall remain so. Instead of wasting time on such puerile pursuits, it's time to attend to other pressing needs like dwindling employment, rising inflation, abject hunger and Qaumi Ittihaad. Is there anyone listening? ------- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/muslims-islamophobia/changing-names-cities/d/129301 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Can Rationalists Fight Religious Bigots ?: Transcript Of A Speech By Ambassador Ashok Sharma In Delhi

By Ashok Sharma for New Age Islam 11 March 2023 --------------------------------------------------------- Most Of The People In Religious Societies Have No Choice. Sword Of Blasphemy And Social Ex-Communication Keeps Them Quiet And Terrified. This Social Terrorism Has To Be Opposed. --------------------------------------------------------- The widespread support shown by particular strata of society to the advisory on “Cow Hug Day” and massive support to a new kid on the block in the latest series of conmen – ‘Baba’ Bageshwar Dham Sarkar are reflections of a new trend in the Indian society. Hitherto relatively rational class of educated middle class has also started defending unscientific theories and actions which promote medieval practices. 1. The immediate challenge to the development of rational thought and scientific temper is from the archaic medieval religious ideologies spreading superstitions and pseudo-science which have the socio-political legitimacy in the name of faith and religion. Howsoever funny and unscientific these ideologies and beliefs may be, it is becoming increasingly difficult to fight them. Hence, the rationalists have to include some immediate deliverables in their strategy. They should demand sustainable and equitable development, reasonably good life to everybody and a free environment for all to grow if they want to win the war against extreme and supremacist ideologies. 2. We should also be concerned as to why the rationalists are not vocal in most countries and meekly give in to the irrational demands and practices of the other side. Why the Rationalists are less committed than the religious groups or, those following irrational ideologies which happen to be unconvincing and ridiculous ? A young Guru Bageshwar Dham Baba attracts millions every week in his programs. The English educated westernized followers go to Sadhguru in large numbers. Whenever you have any religious congregation in India, including the festivals for bathing in polluted rivers, millions of people turn up. Some Gurus compete with the Forbes billionaires in wealth and wield more influence than political leaders. On the other hand, we find only a handful of rationalists in any rationalist function. 3. May be, the Rationalists are a bit too rational and find it irrational and unnecessary to spread their ideas and show off their strength. In fact, logically, there has to be more support for rational thinking because of the increasing realisation that only scientific temper may be able to fight the extreme ideologies and religious fanaticism which have become the most dangerous existential threats of today. 4. The Rationalists seem to be less committed. They do not come out openly because of social pressure. Of course, they do not want to proselytise and convert. They also do not want to donate money for spread of their ideas. Hindus at times offer their life earnings to temples or, gurus; many Muslims pay Zakat and spend their life savings on Haj. Many devout Christian men and women devote their entire life to spread the message of Jesus and serve humanity. But, the rationalists are not ready even to participate in conferences. Several studies are being circulated on the internet that in Britain, The Atheists donate minimum per capita for charity whereas Muslims are on the top of the chart. 5. People go to religion or faith for various reasons. Most of them go because of brainwashing in the childhood and social pressure. Religion and God also act as medicine to depression, they provide social bonding, they provide identity, a false hope that the God will soon take them out from their difficult period and, above all, that this life is not the only one – there is much more beyond that; and all is not finished if you die or, suffer in this life. Religious teachers and saints give some hope and also a promise of something good after death - heaven, paradise or Jannat of various kind. They provide comfort and solace to their followers who feel that everything will not be over; everything will not be finished once they die, they may get a better deal afterwards. Even if it is known that all these are false promises or dreams, they have a role to play in encouraging frustrated individuals to work harder or, to achieve something. A fully rationalist person may not be ambitious and may not be worried what people will say after he dies or, even what happens to this world after his death as he will not be there to see or feel it. 6. The biggest hurdle in the path of rational thinkers is the lack of any practical solution to depression. More research has to be conducted on depression. More funding has to be made available to Psychiatrists to treat people scientifically from various forms of depression and mental ailments. As little research has been done on depression, religion is still the most common medicine. Moreover, purpose of life has to be debated in scientific and rational terms. Search for a meaning in one’s life has to be given a rational approach. Rationalists must try to explore tools for fighting depression not only as individuals but also as a species. One day we may become extinct; go to another planet or, develop into another species. There is no need to be depressed. A better environment has to be created for the period of the existence of an individual, a society or, the human species as such. So far, Rationalists have not been able to create alternatives for such exigencies. Rationalists do not even have social support groups. Of course, any regimentation is irrational. I am not advocating formation of any organised rationalist gangs but self-help groups which can provide moral support in times of hardship and for solace. 7. The God is not our enemy, the organised religion is. The organised religions are the biggest threat to the modern human civilisation. Some sects are so supremacist that they want to annihilate or destroy everybody else. At the same time, Rationalism is not synonymous with Atheism. All Atheists are not Rational. Marxist-Leninists, Communists, racists and Fascists can also be atheist, but not rational. In fact, nobody committed to a certain ideology can be rational. A rational has to be a free-thinker at the same time. On the other hand, we may find many good people who may believe in some sort of a God or, a Supreme Power (or, could even be religious in their personal lives) but are by and large rational in their thinking and actions. We could work with them. They are also our constituency. 8. I am not condoning the belief in God but all those who may believe in some so-called Universal ‘Power’ need not be condemned. We can find greater acceptance and support from such sceptics. We have to find more support for a life without God, a life without ideologies and a life beyond the organised religions. This is achievable and many societies have shown that. Humans are the only species who created civilisation, culture and religion. Is this Universe created for us ? Are we the purpose of the existence of this Universe ? Definitely no. But Religions have created Gods and holy books to reply to all such queries in simple and definitive language. They have created the megalomania that we are a special creation, the purpose of creation itself, and masters of this Universe. Some religious preachers create the impression that you become superior just by following their path. People believe them as they want to be superior to others. They want to be special, the chosen ones. They want others to submit to them and their beliefs. The rationalists have to match their influence. We must accept that we do not have answers to all the questions which may be raised by others. May be, we will never have replies to many of those questions but it should not mean that we continue to believe in fairy tales propagated for thousands of years. 9. Books written thousands of years ago are irrelevant today. They were written by those who had no idea as to whether the earth was flat or round. Any laws and practices in which the people have no say (or, humans cannot change) are not only archaic but also silly and inhuman. Laws and practices framed thousands of years ago need rejection or, complete overhauling. Unfortunately, many societies believe that whatever is written in these books is Universal and final for all times to come. Most of the people in religious societies have no choice. Sword of Blasphemy and social ex-communication keeps them quiet and terrified. This social terrorism has to be opposed. For that matter, any ideology leading to regimentation is a violation of human rights. We are born as individuals and not as robots. For a true Rationalist, even the concept of a Nation State and nationalism seems irrational. But, at this stage of human civilisation, there seems to be no other choice. 10. There could be differences of opinion on how to fight religions. The biggest challenge is how to ensure the safety of those who are criticising the gangsterism and mafia of religious organisations and sects. Every day, atheists and agnostics are being killed in different parts of the world. In some countries, it is done by the State itself under blasphemy laws, whereas in many places, there is a growing social acceptance and support to such killings. No such killings can take place if the majority raises its voice pro-actively. 11. In developing countries, majority of people do not have access to rational literature and thoughts. More publications and concerted efforts through rational education at the grass root level are necessary to make them aware. More websites and journals in simple language have to be launched in different parts of world. TV Channels with rationalist agenda have to be started. More YouTube channels with rationalist debates have to be created and popularised. The rationalists in democratic countries have to make their presence felt and should become a vote bank in their own right. 12. Last but not the least, the rationalists must have international alliances to learn from each other. Many developed countries have achieved remarkable success in terms of scientific and rational thinking of their people. Religions in these countries have little clout. These countries are also the most democratic, egalitarian and high rankers in the happiness index. On the other hand, many developing countries are moving into the reverse direction. Their ruling classes are using religions to subvert democracies and are trying to introduce medieval religious concepts in their laws. ------ Mr. Ashok Sharma is an IFS (Retd.). He was our Ambassador in several countries. He is now a social activist. URL: https://newageislam.com/interfaith-dialogue/rationalists-religious-bigots/d/129304 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

True Sufism and Islam: US Priest Hilarion Heagy and His Conversion to Islam

By Dr. Ghulam Zarqani 11 March 2023 Translated into English by Ghulam Ghaus Siddiqi, New Age Islam Ultimately, US Priest Hilarion Heagy Discovered Peace Of Mind In Islam Key Points 1. A well-known priest from California left Christianity and embraced Islam. 2. According to the sources, Hilarion Heagy, now known as Saeed Abdul Latif, continued by drawing comparisons between Sufism in Islam and monasticism in Christianity. 3. Everyone who tries to understand the Islamic faith objectively in the sincere attitude of seeking the truth will surely become a prisoner of it since it is so alluring, approachable, and supported by strong evidence. ------- Hilarion Heagy ----- The last two weeks have been turbulent for Christendom. A well-known priest from California converted to Islam after abandoning his Christian faith. It should be noted that Hilarion Heagy has a history of affiliation with several churches. Prior to joining the Eastern Catholic Church, he was a member of the Russian Orthodox Church. After acquiring the necessary training from the renowned St. Nazianz, Wisconsin, he was ordained as a Byzantine Catholic priest and has lately announced the establishment of the Eastern Christian Church. Hence, it might be said that Hilarion Heagy intermittently knocked on many doors in search of peace of mind, but his thirst remained unquenched everywhere, until at last he drank deeply from the fountain of Islam. It took Hilarion Heagy about two decades to convert from being a Christian priest to Islam. In his confessional declaration, he stated, "I had resolved to accept Islam in 2003." I saw the beauty of Islam, became completely involved in it, and was amazed by its truthfulness. I even got information about converting to Islam from an Imam of the mosque. I communicated with the local Islamic centre and grew close to Muslims. Despite having several great experiences, I refrained from converting to Islam at the time out of worry for how the general public would react. The reports regarding the beginning of the conversion to Islam suggest that Hilarion Heagy, now known as Saeed Abdul Latif, then went on to compare monasticism in Christianity and Sufism in Islam. As a result, he started to be influenced by Sufi masters Maulana Rumi and Shaykh Ibn Arabi, whose thoughts and beliefs ultimately led to his conversion to Islam. Both of these Sufi masters were well-known and celebrated in the West for their Sufism. The way Islam is portrayed in the media also had a detrimental effect on Saeed Abdul Latif's decision to embrace it. Due to the horrific executions and other terrible deeds carried out in the Islamic world, he worried for a while that the community could view him as a terrorist if he converted to Islam. Yet, he asserts in his statement that despite numerous attempts, he lacked the courage. For a very long time, I carried a great deal of responsibility, but I could not express the truth because of my social anxiety, the fear of family resistance, and finally my awareness that thousands of others would refuse to show me their love and sympathy. However, I finally came to the conclusion that the preaching of Christianity outside the home and the love of Islam inside the home cannot coexist for very long, so I am expressing my Islam. It would not have been shocking if a contemporary educated individual or an ordinary citizen had accepted Islam, but in this case the issue included a certified and well-experienced priest who had attained Christian perfection. The news spread like wildfire all over the world, and even the largest Christian institutions began making efforts to clean up. Pastors even prophesied that the person would soon return to Christianity. By doing this, they seek to lessen the emotional toll that the aforementioned event has had on their community, especially the younger generation. In conclusion, I would like to make the point that the Islamic faith is so alluring, accessible, and supported by substantial evidence that anyone who attempts to comprehend it objectively in the honest spirit of seeking the truth, he will inevitably become a prisoner of it. By the way, I've had a lot of similar experiences. The most recent example occurred six months ago when a father got in touch with me and expressed anxiety that his son wanted to wed a non-Muslim lady. He asked me to lead them both. In a lengthy conversation with both of them, I told the girl that we should embrace truth as it exists in the world and steer clear of untruth. Thus, it is best that you make an effort to follow the correct path for a few days while keeping an open mind, and I will support you in this endeavour. She agreed with me. I gave her several books and I advised her to constantly pray to the sacred court of the One who gave her life. When we next spoke two or three weeks later, I asked if she had any questions or concerns about what she had read. She gave a negative nod. After a lengthy discussion regarding the truthfulness of Islam, I offered her a couple more books to read on the way. The third meeting most likely took place after I had returned from a trip to India, where she had accepted Islam and become one of its adherents. In essence, people discover the realities of Islam via books and the words of intellectuals, professors, and imams. We would not have required invitations, sermons, dialogues, articles, or compilations, in my opinion, if people had only seen the results of Islam in Muslim society. Only then would people submit to Islam and see its actual nature in its doctrines, practises, behaviours, and conducts. Urdu Article: True Sufism and Islam حقیقی تصوف اور اسلام URL: https://newageislam.com/interfaith-dialogue/sufism-priest-hilarion-heagy-conversion/d/129295 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

Pirzadi Shaheeda Noor-Un-Nisa Inayat Khan: Why Do We Need To Tell Her Story Today?

By Ghulam Rasool Dehlvi, New Age Islam 10 March 2023 Influenced By The Sufi Teachings, Peaceful And Pluralistic Thought And Ideas Of Her Father, Noor Was Deeply Pained By Nazi Atrocities Against Humanity. Main Points: 1. Noor Inayat Khan—an Indian-origin Sufi Princess and a World War II Spy—was the first Indian-origin woman to be honoured with the memorial plaque in London. 2. A daughter of an Indian Sufi mystic and an American mother, Noor was a writer, poetess, musician and ultimately a heroine for many Indian women today. 3. Born in Moscow, brought up in France and even as an officer in the British Army, the love and devotion to India were deeply ingrained in her heart from childhood. ------- Noor-un-Nisa Inayat Khan (1914-1944) ------ Who was Noor Inayat Khan? Noor Inayat Khan was an Indian-origin Sufi Princess and a World War II Spy who became the first Indian-origin woman to be honoured with the memorial plaque, which is given to famous and notable figures of history in London. The plaque has been awarded to her for her service in the “Special Operations Executive” during world war-II. She was also the first female radio operator to be sent into Nazi-occupied France, and is also remembered as India’s first Muslim heroine in World War II. Noor was born on January 1st, 1914 in Moscow to an Indian mystic, Hazrat Inayat Khan—Tipu Sultant’s descendant, and a Sufi practitioner, Vedantic philosopher, and Hindustani Classical musician, and Ora Ray Baker, an American woman. Daughter of An Indian Mystic Noor’s father, Hazrat Inayat Khan, was the first Indian Sufi saint, scholar and musician to bring Indian Sufism to the West. He had a deep attachment to all the spiritual and cultural traditions of India. Like his father, Noor was also fond of promoting music and mysticism in the West. She loved to play the Veena and also wrote Sufi stories for children and a book on the "Jataka Tales" of Gautama Buddha, which she titled “The 20 Jataka Tales”. A daughter of an Indian Sufi mystic and an American mother, Noor was a budding writer, a poetess, a musician and ultimately a heroine. She served as a secret British agent with the intent to help India achieve its freedom. In Europe, she fought against the Nazi fascism with a determination to come back to India to fight for the Indian Independence. A ‘Universalist Sufi Woman’ Noor hailed from a Chishti Sufi lineage and a spiritual Indian family. Her father, as a proponent of the ‘Universalist Sufi Order’—Inayatiyya Chishtiyya, was a great believer in the centrality of India in World Mysticism. Noor’s deep spirituality and her vision of unity and integrity continue to inspire the new generation. Her astonishing story reveals courage, strength, and compassion, and serves as a source of inspiration for anyone standing for the nation and working for freedom and justice today. Influenced by the teachings of Shanti Vadi Vichardhara, peaceful and pluralistic Sufi thought and ideas of her father, right from her childhood, Noor was deeply pained by Nazi atrocities against humanity. When France was invaded by the German Nazis, an ideological ferment arose in Noor's mind against the Nazis. And thus, Noor-un-Nisa Inayat Khan along with her brother Wilayat Inayat Khan decided to join the British Army in crushing the tyranny of the Nazis. Noor longed for India's independence as she told her officers at the Royal Air Force (RAF). She felt strongly to fight for India’s freedom after the war she fought against the Nazis. Having supported Britain and France, she averred that after the war, she would return to backing Indian Independence. Her fight was against the occupation of France and against fascism with the belief that if Indians helped them to win the war, it would make Britain grant Indians their independence. Notably, Noor had expressed her determination to his brother Wilayat in these words: “Today if we support Britain against fascism, then in return the British will be compelled to give freedom to India”. In Britain with Her Family Noor came to Britain with her family after France fell to Nazi Germany in November 1940. She was enlisted in the Women’s Auxiliary Air Force as Noor Inayat Khan on 19 November 1940 and towards the end of 1941 Noor applied for a commission in Intelligence. Hazrat Inayat Khan was brought up in Baroda, Gujarat but his family moved to Paris during World War-I and then to London. Noor was born in Russia during her father’s stay in the country to perform Hindustani musical concerts. An Aircraft Officer and ‘Brilliant Radio Operator’ On November 19, 1940, Noor-un-Nisa joined the British Air Force as an aircraft officer against the German Nazis, where she was sent to train as a "wireless operator". In June 1941, she applied for the "Armed Forces Officer", where she was promoted to the rank of Assistant Section Officer. But she said clearly during his interview that, as of now, I am fighting this war against Nazi oppression and fascism, but as soon as this war ends, I would like to join the war for the freedom of my beloved father’s nation, India. Perhaps it was for this reason that Noor made one last visit to India after his father's death, traveling to his hometown of Baroda in Gujarat. Noor was fluent in French and a brilliant radio operator. She went in undercover behind enemy lines and worked there for three months setting up connections and sending information back to London. In France, Noor posed as a nurse and acquired the pseudo name ‘Jeanne-Marie Reinier’. Within 10 days of her arrival, all British spies in Noor’s network had been arrested and she was asked to return, but she refused. Radio transmission became the only link between the agents around Paris and London. A Talented Musician & Poetess Noor was also a talented musician. She also wrote poems and short stories. After finishing her school, Noor translated into English the “Jataka Tales”—fables about the previous incarnation of Gautama Buddha and another literature native to India. Her book Twenty Jataka Tales was published in 1939. Captured by the Nazis In October 1943, when she was about to return home, she was captured by the Gestapo-Nazis, and was sent to a German Prison in solitary confinement. A year later, she was sent to the Dachau concentration camp and was executed on 13 September 1944 at the age of 30. Lessons That Women Can Draw From Her Life! Noor Inayat Khan exhibits some great virtues that may be inculcated among the young generation in India. When young women of India will know about her life, they will feel proud and empowered and will idealize her noble traits. Noor can be aptly portrayed as a role model for young women, especially for Muslim women in India. Her story connects the Indian youth—especially Muslim girls and children—to the virtuous, noble, and nationalist woman characters hidden in the annals of Indian history. Thus, they will identify with a modern woman role model well-embedded and anchored in Indian ethos, and thus stemming the tide of negative influencers. Why Tell Her Story Today? There is a real need to tell the story of Noor-un-Nisa as one of the unforgettable Indian legends, role models, and heroes for young women. Few people in our country know about the great contribution of Indians in the two World Wars. Our ancestors, too, fought in the war, against fascism in World War II. Thus, there should be a shift from the usual narrative that the wars were fought and won by Britain only. Instead, we should tell the story of how five million soldiers from the Colonies helped Britain and the Allies to win World War II, out of which 2.5 million were from Mother India. Today, therefore, we need to tell you the story of the ‘Sufi daughter' of India whose father, an Indian Sufi mystic, is called the "First Sufi Mystic of India in the West". He enjoys a large number of followers from Europe to America. Though Noor is known in different parts of the world by different names; some people call her "Nora Baker", some "Madeleine", and others remember her as ‘Jeanne-Marie Renier’. But in reality, she is Pirzadi Shaheeda Noor-un-Nisa Inayat Khan. Thus, she remains in our memory as veteran Muslim woman of Indian origin, who only in 30 years, became to be known as the ‘Sufi Princess’ across the world. Noor-Nisa's sacrifice can be estimated from the fact that this young woman martyr sacrificed her blood for the sake of humanity. Hitler's army, the German Gestapo, gave her an agonizing death in the Conception Camp. But her spirit of independence didn’t die down. Now Noor’s sacrifice lives on forever. The last word Noor uttered before dying was a revolutionary slogan in French: Liberté (freedom!). Noor was born in Moscow, grew up in France, and served as an officer in the British Army, but the love and devotion to India were deeply ingrained in her heart from childhood and with the same light, her soul travelled from this mortal world to immortality. Noor often repeated her father's words: "We are descendants of Tipu Sultan; we are known not by houses but by ideals". Salutations to this spirit of truth, and hats off to this pure spirit of freedom which is still beating in millions of Indian hearts in every nook and corner of the world! ----- Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar and English-Arabic-Urdu writer. He graduated from a leading Islamic seminary in India, and acquired a Diploma in Qur'anic sciences and a Certificate in Uloom ul Hadith from the Al-Azhar Institute of Islamic Studies. He has also participated in the 3-year “Madrasa Discourses” program initiated by the University of Notre Dame, USA. Presently, he is pursuing his Ph.D. in Jamia Millia Islamia, New Delhi. URL: https://newageislam.com/islamic-personalities/pirzadi-shaheeda-noor-inayat-/d/129288 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why Isn't Muslim Culture Embracing The Islamic Message Of Equality And Humanity?

By Kaniz Fatma, New Age Islam The Effect of the Islamic Message of Equality Is Not Visible In the Muslim Community Main Points: 1. Despite the fact that Islam promotes equality, Muslim culture has not been able to put this doctrine into practice. 2. Islam clearly disapproves of any notions that degrade women to the lowest level of humanity and treat them as less than men just because they are women. 3. Islam asserts that all people are equal in terms of human values, but that each individual is rewarded according to the services they provide. 4. If the Islamic message of equality is properly practiced by Muslims, civilizations would tremendously benefit and pluralism would grow. ------- Strangely enough, despite the fact that Islam promotes equality, Muslim culture has not been able to put this doctrine into practice. There will not be a single nation in the world where Muslims appear to be treated equally and rise beyond all forms of prejudice and discrimination. If there is a caste distinction in India, then there is a race difference between Arabs and Europeans. They suffer from racial discrimination in various nations around the world. All of this obviously goes against Islamic beliefs. Only when all Muslims strive to live up to Islamic principles will this world become an example of human equality. The idea of equality states that everyone has equal rights. Islam has always defended human equality. Islam has demonstrated to the world that all people, regardless of gender, race, or colour, should have access to the same basic necessities. Because of this, women's standing in Islam was based on the principles upon which it was established, and if a person was declared to be respectable, it applied to both men and women. Muslims can only be identified from one another by their piety and Taqwa. If someone practises Taqwa strongly, they will be in a particular position. Islam holds that righteous thought and behaviour are important components of well-being. Islam clearly disapproves of any notions that degrade women to the lowest level of humanity and treat them as less than men just because they are women. The foundational principles of Islamic teachings about equality and humanity are the ones listed below. Allah Almighty says, "O mankind, indeed We have created you from male and female, and have made you into nations and tribes, that you may know one another. Indeed the most honoured of you in the sight of Allah is the most righteous. Indeed, Allah is Knowing and Acquainted" (Quran 49:13) This well-known verse supports our efforts to promote equality, pluralism, and mutual respect. The words “…from a male and a female” refer to Hazrat Adam and Hazrat Eve (peace be upon them). The fact that humans are separated into nations and tribes shows how distinctions in ethnicity, country, tribe, race, and religion can be ways for individuals to more deeply understand the reality of the human experience. In their fundamental humanity, men and women are equally formed. Islam strictly forbids discrimination on the basis of gender, colour, ancestry, class, race, or language. As there is no denying that people differ naturally, equality does not imply that everyone is exactly the same. Each gender completes and enhances the other. In the Qur'an, Allah declares: “O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.” (4:1) It is reported that the Messenger of Allah said, “Allah does not look at your bodies and your colours but at your acts and your hearts (i.e. outward deeds and inward intentions) (Sahih Muslim) These instructions apply to all people equally, without regard to their social standing, race, or class. Almighty Allah declares: “Whoever does righteousness - it is for his [own] soul, and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants.” (41:46) Islam dislikes all sorts of racism. For example, one of the companions of Allah’s Prophet (peace be upon him), Hazrat Abu Dharr once said to a black slave, “O the son of the black lady!” Upon hearing this, the Messenger of Allah turned to Abu Dharr and said to him, “Are you insulting this man with his mother? Truly, you possess some of the qualities of the era of Ignorance (pre-Islamic times). That time is finished and over. There is no virtue or merit for the son of the white woman over the son of the black woman, except through piety and righteousness, or by good deeds and actions” (Ahmad 4:145.) It is narrated that Abu Dharr, after hearing the Prophet’s words, put his head down on the ground in humility for the slave to come and step with his foot on his head, as an expiation for his racist words. Though the Prophet did not command him to do so, Hazrat Abu Dharr did it to discipline himself by humiliating himself in this way so that he would never commit such disrespectful words in the future. This is to assert that in Islam, a person’s worth is determined by his good deeds and by his obedience to Allah. Islamic Value of Equality Is Based On the Following Principles; 1. All human beings are created by One God. 2. The father of all human beings is One, that is, Hazrat Adam (peace be upon him) 3. Allah is Just and Kind to all His creatures, without having any partiality to any race, age or religion. 4. All human beings are equally born, that is, none of them brings any possession with him, and they die without taking back anything of their worldly belongings. 5. Allah judges every individual on the basis of his merits and deeds. 6. Allah has conferred on the Children of Adam, that is, on all mankind, a title of honour and dignity. These principles are mentioned in the Quran and Hadith. For instance, the Messenger of Allah (peace be upon him) said, “O Mankind! Your Lord is One. Your father is one. All of you belong to Adam. And Adam is created of soil. Truly, the most honourable person in the Sight of Your Lord, the Almighty Allah, is the most pious among you. There is no superiority for an Arab over a non-Arab. There is no superiority for a non-Arab over an Arab. There is no superiority for a red (race) person over a white person. Likewise, there is no superiority of a white over a red (race) person, except for piety and God-consciousness. (Musnad Ahmad Hadith no. 411) The aforementioned Hadith comes from the Prophet's farewell sermon (peace be upon him). This lecture eradicated the aspects that were against human decency and morals, as well as all the absurd rites that were against humanity before the advent of Islam. This sermon is most effective in promoting racial equality, women's rights, the proper treatment of slaves, respect for one another's lives and property, and the elimination of racial pride. Islam asserts that all people are equal in terms of human values, but that each individual is rewarded according to the services they provide. If this idea were to be applied in daily life, civilizations would tremendously benefit and pluralism would grow. There will be thus no room for prejudice, oppression or persecution. Notwithstanding the equality and human dignity that Islam teaches, we observe a very different environment among Muslims all across the world. In this aspect, the Muslim community is unable to observe the impact of the Islamic message. It is a shocking state of affairs, thus preachers and Ulama should focus more on it before taking any other action. URL: https://newageislam.com/islam-spiritualism/muslim-culture-islamic-message-equality-humanity/d/129287 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

Indian Muslims Encouraged Co-Education - 150 Years Ago

By Saquib Salim, New Age Islam 10 March 2023 "The Education Of The Girls Among Mohammadans Is Not A Very Unusual Thing. Those Of The Upper Class Among Them, When There Are No Schools To Go To, Are Taught At Home Privately. It Also Seems That They Have No Objections To Letting The Girls Study Along With Young Boys." ------ "The education of the girls among Mohammadans is not a very unusual thing. Those of the upper class among them, when there are no schools to go to, are taught at home privately. It also seems that they have no objections to letting the girls study along with young boys." This was reported by Bajaba R Pradhan, Deputy Educational Inspector of Bassim District (now Washim in Maharashtra), to the Assistant Commissioner on 5 January 1870. Muslim girls in India (Courtesy: Modern Diplomacy) ------- The British Resident at Hyderabad had asked the education department to implement co-education in Indian vernacular schools. Nobody was sure how the people would react. Pradhan reported that under his jurisdiction Muslims were not averse to the idea and were sending girls to the Boys' schools. He reported that 45 girls were attending these schools in the district while 11 were admitted to Girls-only schools. According to the report, "leading men of the villages were the first to set an example to the other people" by sending their daughters to school. The report noted, "Among Hindus, it is thought quite a novelty to see the girls in school. The majority of those that send their girls to Boys' Schools do so at present more out of curiosity than with any real sense of the benefit that will accrue from female education." Several people believed that by mixing with boys the girls would "acquire rude habits". The experiment of co-education was launched in all the districts of Berar province, which was then ruled by Nizam of Hyderabad and is today a part of Maharashtra. Interestingly the British government wasn't very excited about this experiment and E. C. Bayley, the secretary to the Government of India, remarked, "For myself, I would rather prefer to see separate teaching". Village heads, orthodox Muslims, and Hindu priests readily sent their daughters to these schools. Students at a madrasa in Manimajra. (HT Photo) ---------- According to a report submitted on 25 February 1870: eight girls were attending co-education schools in Akola, four in Buldhana, and 45 in Washim, Achalpur, Yavatmal, and Amravati also had a good response to this experiment. Deputy Educational Inspector of Buldhana noted, "The people are quite satisfied to let their girls attend the Boys' School under the conditions prescribed". He also hoped that the number of girls in these schools would increase with time. Assistant Commissioner of Bassim (Washim) reported: "The Mussulmans with whom I have conversed allow that for little girls to go to Boys' Schools is all right and proper". He also noted, "The prejudice is strong, but not stronger than time will do away with". The report specifically praised a Muslim woman teacher for bringing about this revolution in the district. About the district which returned the most positive results of this experiment of co-education, Assistant Commissioner wrote, "The mistress is a Mussulman, and collected a class without difficulty." The reports were positive but the British Government was not much keen on letting Indians develop and thus the Resident and Secretary asked the Education Department to stop the experiment. It is noteworthy that the Director of Public Instructions contested this view and wrote, “They (reports) show that mixed schools are generally beginning in the Berars with good results." Like any good government servant, he didn't argue further and said, "I beg to submit that I did not venture to doubt the propriety of the Resident's order simply on my own opinion." This experiment paved the way to further development of female education but here I haven’t written this episode to stress the British attitude. My idea is to highlight the attitude of Indians in general and Muslims in particular towards co-education in 1870. Around 150 years later, are we moving forward on women's education is a question for the community to ponder over. URL: https://newageislam.com/interfaith-dialogue/indian-muslims-co-education-/d/129286 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

A Writer/Poet Should Have a Falcon's Eye-view

By Sumit Paul, New Age Islam 10 March 2023 Truth Is Often Orphan And Childless But Deceit Has Many Siblings And Innumerable Illegal Offspring. They Pounce On Truth And Try To Kill It By Any Means. There's An Old Scottish Adage, ' If You Cannot Slay Someone With A Knife, Slay Him With Slanders And Knavery. ------- “Mr Naipaul, I've noticed that you always choose to see what you want to see and ignore conveniently what you don't want to see....." A London-based Pakistani journalist to Sir V S Naipaul at Oxford in 2011 “You choose to see what you want to see is often an allegation made by those who themselves suffer from this proclivity. Thank your stars that I chose to reply to your question. I generally don't entertain fools." Sir Naipaul to that Pakistani reporter, reported in The Spectator, London I cannot and shouldn't be so rude like the legendary Nobel laureate but I must say that people should refrain from being judgemental and they must think twice before commenting on someone. There's a rare word in my mother tongue Pahalvi. It's ' Qalfat ' and means ' an ingrained habit of imposing one's shortcomings on others.' You'll come across the frequent occurrence (precisely 43 times) of this word in Rumi's earlier works in Pahalvi and Dari (Afghan variant of Persian) as the great mystic was born in Balkh, Afghanistan. Rumi further wrote that a poet ought to have a falcon's eyeview. Just the way a high-flying falcon can see everything and nothing escapes the range of its sight, a writer should be able to encompass all and sundry. Yet, people with an agenda will accuse you of being conveniently selective and dishonest. At the end of the 10th century, Suhrawardi (executed for heresy as he made it his life's work to trace Islam back to what he called the 'original oriental religion') and Al-Hallaj (excoriated by a mob possessed by religious zeal) were accused of (religious) dishonesty just like Abu Nasr al-Farabi was called an enemy of Islam for saying that philosophy was higher than revealed religion. But all these honest individuals were called dishonest by the most dishonest Muslims centuries ago. Such dishonest people are still in Islam and all man-made religions whose sole objective in life is to cast aspersions on those who tread on the path of truth and uprightness. I'm having to say, such elements abound in Islam. An average Muslim is unable to see beyond his Islam, Muhammad and Quran and will labour under the misconception that Islam is the alpha and omega. It's the universal panacea to mankind's all ills. Since it's predominantly an Islamic site and with the exceptions of Messrs Arshad Alam and Ghulam, all are devout and hard-core Muslims, an apatheist’s universal voice and views are always vehemently resented. It's but natural. As I've stated a number of times, when I write on Hinduism, Christianity, Judaism, among others, the followers of these religions challenge my views and even PROVE ME WRONG at times, but don't resort to personal attacks by calling me shallow, superficial or dishonest. This is the difference between a Muslim and followers of other faiths. Truth is often orphan and childless but deceit has many siblings and innumerable illegal offspring. They pounce on truth and try to kill it by any means. There's an old Scottish adage, ' If you cannot slay someone with a knife, slay him with slanders and knavery. ‘This is what Mr Unknown is upto. Mind you, world's top-notch publications, portals, journals and their erudite editors don't seek Mr Unknown's opinion while accepting my articles on various subjects and in several languages. If I'm so shallow and superficial a writer, then why on earth editors across the world have been running my pieces for many years and also remunerating me? A number of times, they don't agree with me but carry my pieces for the sake of truth just like a remarkably upright editor of TOI shelved the rule for me and allowed me to write god in lower case. The same can be said about the latitudinarian editor of this site. Perhaps they're not as tajurbekaar as my dear friend Mr Unknown is. Lastly, a dishonest person doesn't admit on a public forum or site that he has erred. That needs integrity and honesty of the highest degree which I'm afraid, rabid detractors lack seriously. So, please seek truth and avoid personal jibes. Instead of just commenting, try to write something worthwhile if you can. ------- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/writer-poet-falcon-eye-view/d/129285 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 “Natural Law of Morality” Has Come From Religion

By Naseer Ahmed, New Age Islam 9 March 2023 ----------------------------------------------------- The Favour Of Allah On Adam And His Progeny Was Undeniable. There Is Absolutely No Doubt About The Exceptionalism Of Adam And His Progeny In Their Unique Intellectual And Cognitive Capabilities That Enable Them To Understand At The Micro Level The Nature And Attributes Of Everything, As Well As The Design, The Order, And The Rationality Built Into The Natural World At The Macro Level. ----------------------------------------------------- The simple moral rules that all subscribe to irrespective of their religion or no religion such as do not lie, cheat, steal, kill, be fair and just and keep your promises, have come to be known as the natural law because these appear to be self-evident and even instinctive. We have however seen in the article “Al-Insan or The Man” that man is born without any of these virtues but only with the instinct for self-preservation which makes him naturally greedy, niggardly, impatient, ungrateful, contentious, acquisitive, envious, jealous, fearful, and suspicious. Man needs to learn every virtue and control his negative tendencies. So, what’s going on here? Evolutionary Forces Ensured the Adoption of Religion and Its Moral Rules Right at the Beginning Human beings came into existence about 2.5 million years ago. They were not different from other animals in their intellectual capacity and had neither the capacity nor the need for religion. Then about 0.07 million years ago, Adam was created with intellectual capacity and cognitive abilities not bestowed on any other creation. By putting 2.43 million years between the creation of the first humans and Adam, Allah made apparent the tremendous favour that He had bestowed on Adam and his progeny vis-a-vis every other creation including the humans that preceded Adam. These other humans co-existed with Adam and his progeny for about sixty thousand years when the last of them were driven to extinction from a perpetual war for survival with the progeny of Adam. The fact that the other human beings had a head start of 2.43 million years made them a formidable enemy in terms of their very large numerical superiority. To protect themselves from such a formidable enemy required Adam and his progeny to work together in close cooperation trusting each other and sacrificing for the greater good of their kind. It is here that Allah’s religion or the moral principles revealed by Allah proved their worth without which they would have become extinct. ---------------------------------------------------------------------- Also Read: Atheists Lack Logical Reasoning When Demanding Scientific Proof of the Existence of God Almighty ---------------------------------------------------------------------- The favour of Allah on Adam and his progeny was undeniable. There is absolutely no doubt about the exceptionalism of Adam and his progeny in their unique intellectual and cognitive capabilities that enable them to understand at the micro level the nature and attributes of everything, as well as the design, the order, and the rationality built into the natural world at the macro level. It was a combination of gratitude and sheer need for survival that ensured easy acceptance and following Allah’s guidance. For the first sixty thousand years of the existence of Adam’s progeny, there was the example of the other humans to remind them of the favours of Allah, feel grateful and follow His religion. Shared values from religion helped build trust and cooperation among one another which was essential to fight and win the war for survival. The practice of the moral rules from religion for sixty thousand years and the evidence of their efficacy in ensuring their survival against heavy odds ensured that the rules got firmly imprinted in their psyche. It is unsurprising that the moral rules that ensured their survival as a species came to appear self-evident and even instinctive after such a long period of unquestioned acceptance and practice. These have remained acceptable to this day without anyone questioning the rules even though not many people practice them if they can get away with it. It has come to be known as the natural law and is expectedly common to all the progeny of Adam irrespective of their religion or no religion. (15:85) We created not the heavens, the earth, and all between them, but for just ends. And the Hour is surely coming (when this will be manifest). So overlook (any human faults) with gracious forgiveness. If we look at the evolutionary nature of Allah’s creation, we discover the purpose and how it has led towards the “just ends” of imprinting the moral rules in the human psyche. Without such conditions being created, Religion had no chance of taking hold and without Religion, we wouldn’t have survived, and if we had managed to survive, we would not have taken a single step on the path of civilisation and remained savage barbarians. -------------------------------------------------------- Also Read: The Contribution of Atheists to Moral Philosophy and the Practice of Morality -------------------------------------------------------- The confirmation that mankind was united as one nation by the religion of Allah for a very long time is to be found in the following verse: (10:19) Mankind was but one nation but differed (later). How long was this period? Tafsir 10.19 Jalal - Al-Jalalayn Mankind was but one community, following one religion that is submission [to the One God], from the time of Adam to the time of Noah; then they differed. Tafsir Maarif ul Quran Maulana Mufti Mohammad Shafi "The statement: (And people were but one community) in verse 10:19 means that the progeny of Sayyidna Ädam was essentially a single community in the earlier stages of man's presence in the world. Then came up differences that divided human beings into different nations and groups of people. How long did this period of a single community of believers last? Original sources of Islamic Tradition tell us that this situation prevailed up to the time of Sayyidna Nuh (Noah). Then, it is also obvious that there is a long period of time between Sayyidna Ädam and Sayyidna Nuh, may peace be on them both." We learn from other verses, that people break up into different sects through envy of each other. This happens when there is peace and no external threat that requires the people to remain united. There are other verses that indicate that this condition of mankind remaining one nation lasted for a long time until it became necessary to send Noah. (3:33) Allah did choose Adam and Noah, the family of Abraham, and the family of ´Imran above all people,-(34) Offspring, one of the other: And Allah heareth and knoweth all things. After Adam, the name of Noah is mentioned. If there were other messengers in between, their role was minor in maintaining the religion which is why they don’t find a mention. We know that Noah had a major task to perform and then Abraham. Jesus is from the family of Imran. Once the common enemy was driven to extinction, there was no longer a strong motivation for remaining united and the people broke up into sects from envy of each other. We see the same happen to this day. The base instincts of man then begin to dominate his behaviour. To this day, although no one disagrees with the “natural law” almost everybody lies, and corruption is rampant. The supreme achievement of religion has been to get the “natural law” universally accepted which still guides our behaviour and has been codified into the laws of every nation. These rules are learnt as easily and as informally as a child learns her mother tongue and is accomplished before she is three years old. The process of learning her mother tongue and the moral rules is simultaneous and in the same manner - that is through human interaction and informally. What is learned before 3 years is unfiltered and after 3 years of age every new input is filtered through what is already learnt. Since nobody questions the “natural law” it remains the undisputed standard. Piaget, who is a world authority on child development, said "between the ages of 5-9 years old, children develop moral realism; that is, they believe that morality is conducted by authority figures and breaking rules will lead to punishment." This helps reinforce what they have already learnt and now they learn that breaking the rules has real consequences. Without enforcing the rules with rewards and punishments, a child discovers that it is rewarding to yield to temptations and break the rules and no unpleasant consequences. It is therefore important to enforce the rules. Without loving care to ensure willing compliance, a child learns to break the rules and the tricks to escape detection. A judicious mix of love and strictness is needed. -------------------------------------------------- Also Read: On The Issue of Morality: A Final Rejoinder -------------------------------------------------- The fact remains that man is born without virtue and has to learn every virtue and can easily be taught to hate, despise and kill as virtues. This happens with criminal tribes whose religion is to rob and kill. We saw this happen in Germany to good people and we see it happen all around us. Religion itself is easily hijacked for evil ends by unscrupulous leaders. Keeping ourselves and our religion free from evil influences and from evil men is therefore a constant struggle. Acknowledgement: Unknown sb has greatly contributed through his comments in the thread The Enigmatic Verses of the Quran. This article is an offshoot of those discussions. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://newageislam.com/islam-spiritualism/natural-law-morality-religion/d/129277 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

My Learning from Every Ramzan

By Moin Qazi, New Age Islam 9 March 2023 Religious Fasting Traditions- From Ramzan To Ekadasi To Yom Kippur And Lent -Are Meant To Relieve Believers From Many Avoidable Mundane Compulsions, Helping Them Replenish Their Spirituality, Remember The Poor, Give Up Bad Habits, Make Amends For Moral Deficiencies And Get Closer To Their Faith. ------ O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may attain Taqwa [God-consciousness] – (The Qur’an, Al-Baqarah: 183) Religious fasting traditions- from Ramzan to Ekadasi to Yom Kippur and Lent -are meant to relieve believers from many avoidable mundane compulsions, helping them replenish their spirituality, remember the poor, give up bad habits, make amends for moral deficiencies and get closer to their faith. The most prominent among these spiritual fasting customs is Ramzan. Islam does not have a tradition of monasticism. Instead, observant Muslims become ascetics during Ramzan every year. For them it is a month of sacred abstemiousness. Fasting ("Sumoo", derived from the Arabic root of "Saama" and Syriac, "Sawma”) means "to refrain" - and not only is it abstaining from eating, drinking , smoking and sex , but all forms of immoral actions including talking about others behind their backs, or indulging in impure or unkind thoughts. Like prayers, fasting is an essentially solitary act; it represents a personal relationship each one of us has with God. When fasting, Muslims have one meal before sunrise, called Sahur-the predawn meal -together, and share another meal with friends and family after sunset, called Iftar-the fast-breaking meal. The fast is much longer than what everyone perceives .It commences at the first ray of dawn, or, as it is said in the Qur'an, "when the white thread of day becomes distinct from the blackness of night. The simultaneity of all these Muslim rituals is Islam's way of fostering fellowship and a powerful sense of solidarity. Fasting during Ramzan is obligatory for all able-bodied Muslims from when they reach the age of religious observance. Those exempt from fasting are those who are sick, the elderly, those who have a mental illness, those who travel a long distance and women who are pregnant, breastfeeding or menstruating. However, the exemption states that those who skip the fast have to make up for the lost equivalent days after Ramzan. But if a person cannot fast at all – particularly if that is for health reasons – they can compensate and partake of the holy month's blessings by feeding a needy person for each day they do not fast (Fidiya, or "expiation"). Ramzan commemorates the descent of the word of God, the Qur'an, from heaven to earth. Just as the word of God has come down, in Ramzan, the expression of supplicants goes up to God more vigorously and efficaciously than at any other time. The most significant hallmark of the month of Ramzan is the Night of Destiny, Night of Measure or Night of Value: Lailat ul Qadr, in Arabic. According to the Qur'an, angels descend from heaven on this particular night -most important, the archangel Gabriel — bringing peace and divine presence into the world. Prophet Muhammad did not mention exactly when the Night of Power would be, although most scholars believe it falls on one of the odd-numbered nights of the final ten days of Ramzan The Qur'an says: "The Night of Power is better than a thousand months. Therein come down the angels and the Spirit by Allah's permission, on every errand: Peace... This until the rise of morn!” (Q97) Better than a thousand months. A thousand months are equivalent to 83 years and four months. The importance of this night is also mentioned in Hadith, which are the sayings of the Prophet Muhammad as remembered by his companions: "Whoever establishes the prayers on the night of Qadr out of sincere faith and hoping to attain Allah's rewards (not to show off) then all his past sins will be forgiven." (Sahih Bukhari Vol 1, Book 2:34). Ramzan is always a very amazing month. We undertake a month-long spiritual odyssey meant physically and morally rejuvenate us. It enables us to detach from worldly pleasures to invest our time in intense prayer, charity and spiritual discipline and focus on our deeds, thoughts and actions. Every Ramzan, we undergo illuminating and enriching experiences that provide valuable lessons in understanding life and ourselves better. The test's extremity reminds us of human life's fragility and is meant to foster a relationship with God. I remember the early years of fasting when my mother would tell stories about Ramzan when she was little and growing up--how the table at sunset would be full of delicacies, how she and her siblings would hold handfuls of food in front of their mouths, waiting for the cue from my grandfather to eat. At the end of the month of fasting, he would sacrifice a lamb in the name of God and feed it to the poor. The first time I fasted was when I was attending school away from home. Marching up to the man in charge of the cafeteria, I fully expected to be rebuffed when I asked for food to return to my dorm for a pre-dawn breakfast. But he just looked me and asked what I would like to eat. Had I not been so stunned by his acceptance, I might have asked for a table full of treats. I fortified myself with hearty food and sealed the fast with whole fruit juice. The fast seemed interminable and intolerable because, as every Muslim would confess, no matter how much food or water or liquid you pour into yourself at dawn, it is enough to drown the body's yearnings until sunset. Later that night, nibbling on the meat sandwich, I realized, ''I'm fasting for Ramzan!'' For the first time, I was doing something that wasn't primarily for myself or my parents or good grades. By fasting, I was doing something for God that would bring me closer to the creator and sustainer of all existence.it is said that it's the only Islamic practice invisible to an observer. Later in college, on Saturday nights, other Muslim students and I would take the college van to a pancake house at 4 a.m. I told my non-Muslim friends, who always accompanied me to dinner in the dining hall at sunset, how the entire holy month of Ramzan was about feeling spiritually charged and elevated despite hunger and deprivation. The fasting ritual is an eagerly awaited interlude for abstaining from food, drink and other indulgences to concentrate on prayer, meditation and worship. This, in turn, encourages more excellent reflection on one's life and appreciation for resources we sometimes take for granted. It teaches us patience, self-restraint, spirituality, humility and submissiveness to God. The act of fasting for spiritual prowess makes us more conscious, not just of food habits but of how we think, behave and interact throughout the day. Fasting does not mean Muslims retreat from their daily chores; instead, they are encouraged to continue their regular routine. This is the real challenge, and fasting helps us hone our patience and endurance because, by refraining from consumption throughout the day, we learn the benefit of refraining from gratifying each of our desires at the moment. Each fasting day during Ramzan is a trial of the body and our spiritual resolve. Removing the everyday comforts from daily routine is intended to focus the mind on spirituality, prayer and charity. By fasting, we cut ourselves off from the temptations and distractions of our busy, hectic, materialistic lives and try attaining "Taqwa", "piety", or "God-consciousness". With a decaffeinated, empty stomach, and a thirst that is difficult to tolerate, fasting connects us to someone else. Tending to the welfare of the less fortunate members of the community is a central tenet of Islam and a critical tradition during Ramzan. On several occasions, I have read that handing someone charity first passes through the Hand of God before it reaches the recipient's hand. I always imagine that when I give, it helps me do it with greater humility. Holding wealth is an immense blessing that comes with great responsibility and untold rewards when we pass it along. All good deeds done in Ramzan fetch manifold rewards in the afterlife. Thus, apart from being a personal religious voyage, the season of sharing and giving reconfigures one's social bonds. Our fasting draws us to the story of a woman in Somalia who has been walking for miles to reach and fetch firewood and water; successive droughts have ravaged her land, her body, and her children. The baby she is carrying no longer gets milk from her breast; she feels him shrinking in her arms as she walks. The little hands of her other small children clutch at her as they patiently trail her. The mother repeatedly tells them they must put their trust in God and keep moving. One can understand her thirst as she utters words of prayer with every precious drop of water she goes without giving to her children for their survival. Our act of fasting brings greater empathy for her than any ordinary day. I remember her when my head would be dizzy with thirst after running out on a simple errand in triple-digit heat. I can step back into my air-conditioned refuge; she can't. I won't complain of my exhaustion from too little sleep because I know she won't find a sheltering place to rest in the harsh landscape. I'm hungry, but I can break my fast in a celebratory mood when the day is finished; I'll take a cooling sip of clean, filtered water and feel it splash down in my empty gut at sundown. As I think my body reviving, I remember the Somali woman's fast has been going on since well-before Ramzan, and it will continue past the 30 days that Muslims will observe. It has been her way of life for years on end. For her, "fasting" is not a choice. For her, hunger is part of daily life. We keep seeing this poor woman as we slice up exotic fruits to refresh our families after fasting. How can we set the table with melons, dates, rice, other lavish goodies and dollops of dainty creams when she has none? How can we keep stocking up on provisions featuring a variety of exquisite tasty food, such as sweetmeats, spices, savouries and sugary drinks, with which to break our daily fasts without thinking of the woman's broken heart when she has to tell her children she has nothing for them; the crops failed, the livestock died, and food prices have risen so high. She has no way to feed them. The suffering of these unlucky ones reminds us to be grateful for our fortunes. Sometimes we don't realize how hard and coarse our hearts have become. The absence of regular and consistent times for self-reflection and contemplation has made us insensitive to the suffering around us. The pursuit of complacency has become our goal rather than the purpose of contentment, and we sacrifice things that would bring us everlasting comfort in the quest of those things that give us the facade of comfort. The empathy for the suffering of those less fortunate people around us, created by the act of fasting, is only worth something to them and us if we do something about it. The emphasis on enduring the fast stimulates us to move beyond simply the physical aspects of it and reach out in the direction of a spiritual fast. It's not about the mortification of the flesh. It's about refraining from complaining, a fast from thinking ill of others, a fast from coarse language and harsh speech, a fast that focuses not on food or drink, but how the absence of those things leads towards the development of a strong heart and soul. That's the fact that we should strive for - one that moves beyond not feeding our bodies but feeding our souls. The essence of Ramzan is to become humble, simple and free from ill will, anger, meanness and hate. It is a one-month refresher course from which we can emerge as the greatest version of ourselves. It is a month of penance, peace, forgiveness, atonement and reconciliation. I pray that Ramzan gets into our hearts and minds and makes us embrace all shades of humanity with dignity, respect and care, acknowledging the diverse swath of traditions and cultures. The greatest lesson every Ramzan teaches me is indeed the wisdom expressed in Qur'an, Al-Hujurat: "O mankind! We have created you male and female and have made you nations and tribes that ye may know one another. The noblest of you, in sight of God, is the best in conduct. God Knows and is Aware of everything you do." (Q49:13) ------ Moin Qazi is the author of the bestselling book, Village Diary of a Heretic Banker. He has worked in the development finance sector for almost four decades. URL: https://newageislam.com/islam-spiritualism/religious-traditions-spirituality-ramzan/d/129278 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

It's Time to Think Universally and Rationally

By Sumit Paul, New Age Islam 9 March 2023 “When a person converted to other religion and faith, he's going away from god's presence to the darkness of evil. Every human being should understand the truth before going away from Christianity." Bosco Pereira, comments section, March 8, 2023 Muslims as well as the followers of all religions, reading this preposterous comment (please read the full comment on the site) of Bosco will call him a zealot but are they anyway different from this moron? Here on this very site, there're educated Muslims suggesting that Islam is the only faith and are euphoric that an erstwhile Christian Master of Divinity Jerald Dirks embraced Islam because he didn't like excessive polytheism in Christianity. A Russian Christian priest accepting Islam has also made Muslims very happy. Likewise, recently a Bulgarian Muslim cleric left Islam and embraced Christianity. That has made all Christians very happy. This utter nonsense will go on because everyone thinks that his or her religion is the only way and others are on the wrong path. S S Rajamouli stated in a recent interview that the main reason for the worldwide unrest and bad-blood is because there're diametrically opposite religious views held by the followers of all bogus and man-made religions. He's a complete atheist and has no faith in any damn god and religion. British poet Philip Larkins aptly said, “Humanity was a big family and humans lived together/ Until god and religion came and threw it poles asunder. " Instead of using our brains and reason, we're getting more and more entangled in our stupid beliefs and creating unnecessary rifts. Recently, former Pakistani cricketer Saeed Anwar called Modi, a Satan-possessed Hindu. My Pakistani Muslim friend, who's on the verge of leaving Islam, said that Saeed indeed said this. You all may have seen Saeed Anwar in his new role as a preacher shaving his moustache and sporting a beard just like yet another deeply religious Pakistani cricketer Inzamam-ul-Haq. I remember, years ago when Pakistani Christian cricketer Yusuf Yohanna embraced Islam to survive in the team and became Muhammad Yusuf, he amassed runs in test cricket. The great Hanif Muhammad said that because Muhammad Yusuf left Christianity and came into the fold of Islam, Allah bestowed his divine grace upon him and he scored runs and centuries at will. Disgusting, to say the least. It means, Yusuf's Christian god and Jesus failed to do what Allah was capable of doing? We're so damn primitive. This is indeed sad and that's why, many sensible people are leaving not just Islam but all these useless religions. I must mention that a few years ago, TOI carried an article in its Sunday supplement featuring nearly 10 parents of Poona who chose to bring up their children without religion and god. I know a few of them. They're all educated and morally sound but have no faith in religion and god. They inculcated universal values in their offspring and never whispered Kalma or mantras into the ears of impressionable infants. My dear friend Zuber in Poona always wrote NA (not applicable) in the religion and god columns of school and college admission forms. By the way, why do schools and colleges still want to know a student's faith? This is criminal. It's, therefore, time to think universally and rationally and follow humanity, the essence of all religions. But the unevolved and irrational humans will hardly understand this. They'll continue to wallow in the muck of obscurantism and remain stupefied by their religiosity. ------- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/think-universally-rationally/d/129279 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

Nazeer Banarasi: Muslim Urdu Poet From The 20th Century Who Celebrated Indian Festivals Like Holi

By Saquib Salim, New Age Islam 8 March 2023 Festivals in India weren't events of a religious nature, but rather cultural celebrations. The divisive discourse concerning religious festivals was introduced by the colonial rulers, which has now become institutionalised with time. Today, in India, if a Muslim celebrates Holi or Diwali, he may be excommunicated by members of his community. The same holds true for a Hindu who chooses to celebrate Muslim festivals. In fact, the issue of festivals and celebrating them has also led to communal riots in the country. We were not always like this. On the occasion of Holi, I will argue that until a few decades ago, Muslims considered it an Indian festival rather than a Hindu one, using poems by Nazeer Banarasi. On Holi here is a look at how Urdu poet Nazeer Banarasi wove the festival of colours into his verses Nazeer Banarasi was one of the many 20th century Muslim Urdu poets who revered Indian festivals. PTI ------ Nazeer Banarasi, who practised Unani medicine, was born in Varanasi in 1925. This eminent Urdu poet has written extensively about the nation, its festivals, and politics. In his poems one can sense the flavour of Varanasi's culture. Not only he has written at least four poems describing how the festival of colours was celebrated, but he has also employed it as a metaphor and simile in his other works. During the Chinese aggression in 1962, he addressed the nation to celebrate Holi of a different sort. He writes: Nayi Tarah Holi Manao To Aayen Vatan Ke Liye Khuun Bahao To Aayen (I will come, if you celebrate Holi in a new fashion If you shed your blood for the nation, I will come) Banarasi has compared Holi to laying down one’s life for the nation, thus envisioning a new way to celebrate the festival. In another poem titled ‘Mana Len Pehle Holiyan Diwali Phir Manayenge’, he urges the youth of the country to take up arms against the Chinese aggressors and play Holi with the enemies’ blood. He asks: Lahu Se Phaag Khel Kar Gharon Ko Jagmagayenge Shikast De Ke Dushmanon Ko Qumqumen Jalayenge Mana Len Pehle Holiyan Diwali Phir Manayenge (Houses will be illuminated after we play colours with blood We will light up the lamps after defeating the enemies First let us celebrate Holi and Diwali will be celebrated afterwards) Holi and Diwali assume the shape of metaphors, which enable the poet to reach a larger audience. Nazeer Banarasi has also written many devotional poems in praise of Lord Krishna. In one such poem, ‘Hume To Shyam Ne Holi Khila Ke Luut Liya’ (Krishna robbed us through Holi), he writes: Hai Shaam Holi Ki, Lagta Hai Dil Pe Teer Pe Teer Gulaal Khaak Udata Hai Aur Dhool Abeer Chhadega Rang Pe Na Mere Koi Nazeer Har Ek Rang Se Rangeen Bana Ke Luut Liya Mujhe To Shyam Ne Holi Khila Ke Luut Liya (It is Holi evening, arrows pierce the heart Coloured powder has replaced the soil Nobody can match my majestic complexion He robbed me after colouring me better than any colour Shyam robbed me after playing Holi with me) As is evident, Radha is talking about Lord Krishna. Banarasi uses the setting of Holi to visualise divine love. Apart from the use of Holi as a figure of speech, Banarasi has written a few poems solely describing festivities. In a poem titled ‘Holi’, he calls it a day to forget enmities: Kahīñ Paḍe Na Mohabbat Kī Maar Holī Meñ Adā Se Prem Karo Dil Se Pyaar Holī Meñ Gale Meñ Daal Do Bāñhoñ Kā Haar Holī Meñ Utāro Ek Baras Kā Ḳhumār Holī Meñ (Look, there should not be dearth of love on Holi Show affection through coquetry and love with your heart on Holi Embrace with your arms on Holi End the intoxication of the whole year on Holi) Milo Gale Se Gale Baar Baar Holī Meñ (Hug each other again and again on Holi) Burāī Aaj Na Aise Rahe Na Vaise Rahe Safāī Dil Meñ Rahe Aaj Chāhe Jaise Rahe Ġhubār Dil Meñ Kisī Ke Rahe To Kaise Rahe Abiir Uḍtī Hai Ban Kar Ġhubār Holī Meñ (Wickedness will not remain in any form today Piety remains in the heart in whatever form How the impurity will stay in any heart Impurities fly away with the colours on Holi) In another poem ‘Ghazal Me Holi’ (Holi in a poem), he says: Jab Dil Na Milne Paaye To Milne Se Fayda Dil Ka Milan Zaruri Hai Holi Milan Ke Sath (If hearts don’t meet, what is the point of meeting The meeting of hearts is necessary after a Holi meet) For him, Holi is an occasion to renew relationships and forget enmities. In another poem titled ‘Holi Jawani Ki Boli Me’ (Holi in the words of youth), he describes it as an occasion of amusement. ye boTī parī ban ke uḌne lagegī zarā gholiye phir se gholī na hogī (This cannabis will fly away like a fairy Stir it again, it might not have dissolved) As a resident of Varanasi, Nazeer Banarasi considers Thandai, which is made from Bhaang, an integral part of the celebration. Banarasi is just one of the many Muslim Urdu poets from the 20th century who revered Hindu deities and Indian festivals. These writings are a reflection of the composite culture of India. As divisive politics tries to pit religions against each other, it is our duty to look back at our glorious past of mutual respect and brotherhood. To sum up, here is a poem which presents the spirit of India as Banarasi imagined it: Mandir Me Gajar Baj Jata Tha Masjid Me Azaan Ho Jaati Thi Jab Chandni Raato Me Hum Tum Ganga Ke Kinare Hote The (Bells of the temple rang and the Azan was called from the mosque When on a full moon night we used to be on the banks of Ganges) ----- Saquib Salim is an independent socio-political commentator and historian Source: On Holi, Here's A Look At How Urdu Poet Nazeer Banarasi Wove The Festival Of Colours Into His Verses URL: https://newageislam.com/interfaith-dialogue/nazeer-banarasi-muslim-urdu-poets-holi-/d/129268 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

Sahir Ludhianvi - A Poet Who Disliked To Be Called A Lyricist

By Sumit Paul, New Age Islam 8 March 2023 "Shayar Ko Apni Shayari Ke Liye Ek Laamahdood Ufaq Milta Hai Jabki Ek Naghma-Nigaar Kai Bandishon Mein Mubtila Ho Jaata Hai. Haalanki Sahir Unn Bandishon Ko Tod Kar Aage Nikal Chuke Thay, Phir Bhi Iss Baat Ka Malaal Unhein Taa Umra Raha Ke Unki Shayari Ke Ek Bahut Bade Hisse Par Filmon Ka Saaya (Mandrata) Raha...." Adil Rasheed, Beesveen Sadi, December 1980 Sahir Ludhianvi's 102nd birth anniversary ------ "A poet gets a limitless horizon for his poetry, whereas a lyricist gets entangled in a number of limitations. Though Sahir could rise above these constraints, he rued the fact that the shadow of films loomed large on his poetry...." Today is Abdul Hayee, Sahir Ludhianvi's 102nd birth anniversary. At the risk of falling into the irresistible lure of undesirable Comparison Syndrome, let me state without mincing words that Sahir (the literal meaning of his Takhallus is Jaadugar) was the best among the four main poet-lyricists in the world of Hindi film music. Other three were, Shakeel, Kaifi and Majrooh. Here I must add that Sahir himself never liked to be called a lyricist. Nor did he like himself to be compared with his other great coevals in Bombay. Always a recluse and disconsolate, Sahir's poetry mirrors his angst and anguish, pain and pathos, sadness and sufferings, anger and agony : Duniya Ne Tajurbaat-O-Havadis Ki Shakl Mein/ Jo Kuchh Diya Hai Woh Lauta Raha Hoon Main (Whatever the world bestowed upon me in the forms of mishaps and musings/I'm just returning that in the form of poetry). All poets are sensitive by nature but Sahir was uber-sensitive. Having to live with a draconian and unloving father is a nightmare to any child, but in the case of Sahir, it was doubly traumatic as he saw his mother suffer a lot. That's the reason, he could write an immortal number like, ' Aurat Ne Janam Diya Mardon Ko, Mardon Ne Use Baazaar Diya....' Whether it was his pure and pristine poetry or cinematic poetry, Sahir could strike a perfect balance to write, " Utna Hi Upkaar Samajh Koi Jitna Saath Nibaah De...." (Man Re Tu Kaahe Na Dheer Dhare....Chitralekha). A lifelong atheist, Sahir always questioned the arbitrary nature of divine justice: Mera Ilhad Toh Khair Ek Laanat Tha So Hai Ab Tak/ Magar Iss Aalam-E-Vahshat Mein Iimanon Pe Kya Guzari? (Agreed, my atheism was a lamentation which shall remain unabated/ But what about those who believed in some supernatural power?). Sahir's philosophical approach to life and a mildly hedonistic spirit made him write, ' Har Fikra Ko Dhuein Mein Udata Chala Gaya...' (Film, Hum Dono). It became a smoker's anthem and the inexorability of life and fate made it a cult number. The connoisseurs of Urdu poetry may have noticed that Sahir started getting disillusioned with the film world in the 70s. Though his quill produced a gem of a number like 'Sansaar Ki Har Shai Ka....' ( Dhund, 1973), songs of ' Daagh ' and ' Kabhi-Kabhi,' he was not enjoying filmi poetry any longer. Somewhere, his eternally sombre self could relate to Robert Browning's immortal lines, 'I give the fight up, let there be an end; a privacy, an obscure nook for me. I want to be forgotten even by god.' Moreover, Rafi's death on July 31, 1980 broke Sahir. Rafi was also from Punjab and both always conversed in Punjabi and never in Urdu. He too soon followed suit on October 25, 1980 leaving behind a Golconda of exquisite poetry. Someone rightly said, 'Sahir Aur Bade Shayar Hote Agar Ve Faqat Shayari Karte Aur Apna Daaman Filmon Se Bacha Kar Rakhte ' (Sahir would have been a greater poet had he focussed only on poetry and shielded himself from writing for films). We still remember you, Sahir Saheb. Lastly, Sahir didn't want to be entombed as he lost faith in Islam and all bogus man-made faiths. Yet, he was given an Islamic burial, that too in the presence of his much younger atheist friend Javed Akhtar. He (Javed) should have intervened. This has always intrigued me. ------- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/islamic-personalities/sahir-ludhianvi-poet-lyricist/d/129270 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