Were Mappilas Fanatics: Major Anti-Colonial Literature of Malabar Repudiate This Fallacy

By Grace Mubashir, New Age Islam 3 August 2023 Malabar coast was at the forefront of the anti-colonial struggle. It began against the Portuguese and continued against Dutch savage colonialists. The zeal incited the Muslims of the region to fight against Tippu and Hyder Ali and later the British Empire. These struggles were freedom and against social and economic exploitation by colonial forces. The scholars and their writings were the source of inspiration against the colonial powers. But Mappila's resistance against the British and their prop feudal lords have been blemished as communal fanaticism. These literatures reveal a streak of resistance against colonial forces and love towards the mother country. Mappila rebels captured after a battle with British colonial troops in 1921. Photo: Wikimedia Commons ----- The saying that human nature changes with time is very relevant. Because over time, the rulers are changing the system of governance for the benefit of some particular organization or individual. As a democracy, the people elect a ruler for the people to ensure the rights and freedoms of every citizen. But many are in the habit of inciting rights destruction and religious hatred. An example of this is the removal of the names of seventy-seven Mappila freedom fighters, including martyrs Warian Kunnath and Ali Musliar, who fought against the British occupation, from the freedom fighters’ dictionary. It is said that there were three skirmishes with the Mappilas in the first years of British rule. The Joint Commissioners of Malabar have reported this. The leaders of the first rebellions, which are said to have started in 1792 and ended in 1805, were not just Muslims. Hindu leaders like Kunhiachan and Zamothiri of Palakkad and Tampuran of Kovilakam in the west were at the forefront of the rebellion along with Unnimussa Muppan, Chempan Poker, Atan Kurukkal and Hydros. The prince of the Kovilakam received a pension of ten thousand and made peace with the British. Kunhiyachan died in prison. Unnimussa was a good warrior and diplomat, he even waged a clandestine war. With the arrival of Raja Pazassi, the riots took on the character of covert warfare. Chempan Poker was martyred and Unni Mussa fell wounded. King Pazhassi hugged him with tears in his eyes as he said his last farewell. All this is evident from the secular attitude that was evident in the rioters. In 1809, Veluthampi Dalawa, who rose against the British, rocked Travancore with his declaration of rebellion. There were many Muslims in Dalawa's army. The British chiefs won the battles fought in Kollam and Kochi. In 1812, the British also won the rebellion of Kurichyars and Kurumbas in Malabar against the levying of heavy taxes. An armed police force was formed and stationed in the northern parts of Malabar to crush the resistance. Although they tried to appease the Muslims, the Mappila did not yield. Many people were killed in fights with the British in 1815 and 1836. In November 1847, the authorities gathered the bodies of those killed and prepared to set them on fire, inciting religious sentiments. About 2,000 locals resisted the police and buried the bodies. Following this, 125 of the leaders were deported to Andaman. There were conflicts in Pantallur in 1836, Pallipuram in 1841, Kulathur in 1851 and 1873, Melathur in 1880, Malappuram Keermuri in 1884, Pandikat in 1889, Chembrassery and Mancheri in 1894, Mancheri and Payyanur in 1898. The Mancheri rebellion of 1849 was led by another Athankurukal. How cruelly and even the corpses were treated is shown by the words of Major Dess's report, submitted on September 5, 1849: ‘In half an hour the enemy was routed. 64 people were among those killed. Apart from being stabbed with bayonets, their bodies were lying side by side with four or five bullet holes on display. The bodies were dumped in a large tank in a garden at Kicheri in Perinthalmanna in southern Valluvanad.’ Such brutal actions further enraged the Mappilas. Condemning these and glorifying the bravery of the martyrs, Haji and his colleagues were arrested on charges of 'inciting the freedom struggle in North India (the Sepoy Mutiny of 1857)' which had been circulated by Poovwatan Kunjappa Haji and his colleagues at Ponmala. Some of the Malabar officials were arrested as suspects and smuggled out of the country and propaganda related to the struggle was banned. In the 19th century, even Umar Khadi's protest against tax at Veliyamkot had clarified the secular mindset of Muslims. This is what Umar Khadi called upon the people when he was arrested, declaring that it is my duty as a Muslim and as an Indian to resist violent taxation. ‘My Muslim and non-Muslim brothers, we are all servants of God. Islam is a religion of peace. You shall not riot and attack in my name. Jail is a blessing', he pleaded with the locals. In February 1852 Syed Fazal Pookoya of Tirurangadi exiled himself and his family for having inspired the rebellion due to the intrigues of the British. He later served as governor and adviser to the Turkish Caliphate in Yemen. Then the British authorities were ready to praise him shamelessly. In 1852 and 1859 the Mappila Register Act was passed. According to this rule, the number of Kathi (small knives) collected from the Collector Connolly Malappuram taluk (in proportion to the population) of Hindus and Muslims was equal. In other taluks, more Hindus were in possession. Many maples were exported in 1857-1858. The Agrarian Revolt of 1880 paralyzed the English Government in Malabar. The South Kuttur Mutiny of 1844 was a day and a night of constant fighting against the White Army. In the same year, there was a clash at Kilunneri in Malappuram. Thirty-two Mappilas were lined up in Pandikkad and 17 were shot dead in Ponnani the following year. In 1894 and 1896, Police Superintendent Fawcett revealed that three and thirty-six people were charged within a year in Ponnani Valluvanad Taluk alone due to clashes at Mannarkkad. Riots were planted in 1915 and 1919. Logan's Manual of Malabar (1887), who held various posts in Malabar for twenty-one years, truthfully revealed the undercurrents of the rebellions. Malabar Rebellion of 1921 was the tragic culmination of long pent-up resentment against the British. Holding the head of the Chekutty Inspector, Warian Kunnath Kunjammadhaji, leader of the revolt, gave a call: 'Don't play with the government, don't play with the natives, don't kill the Hindus, don't fight with them, don't convert them against their will if you harm the Hindus, they will join the government's role'. This clearly illustrates the attitude of the rioters. It is said that the leader of the rioters, Warian Kunnat Kunhammad Haji, administered justice by giving severe punishment to those who harassed and looted the Hindus. Coupled with the harsh repression unleashed by the British Government and the Congress leadership's political policy of rejecting all forms of violence, the rioters' thinking was dominated by blind religious fervour and examples of innocent Hindus being killed are rare. The conflict that occurred in 1896 is proof of this. Hundreds of unarmed Hindus could have been killed with ease. But only two or three notorious and hated natives were killed. Then the rebels waited for the arrival of the British soldiers. They had made no cover. They were shot at 700, 800 yards afar and fell to the ground dead. In short, the Mappila warriors are great heroes who fought to free Kerala from the British who took the initiative to establish dominance by crossing the sea. The blood they shed is the freedom we enjoy. All riots are perfectly justified. Why is the central government's anti-democratic move a topic of discussion? The following discussion on six major anti-colonial literature will reveal the agrarian foundations of resentment. 1. Tahridu Ahlul Iman Ala Jihadi Abdat Sulban Tahridu Ahlul Iman Ala Jihadi Abdat Sulban (Inciting Believers Against The Worshippers Of Cross) gave the philosophical and practical leadership to organize under Zamorin, whose strength was waning in the continuous warfare against Portuguese. Born in Kochi in 1467 and died in Ponnani in 1521, Shaikhul Islam Abu Yahya Zainuddin bin Ali alias Zainuddin Makhdoom was the first who inspired the Muslims to fight vigorously against the Parangis (Portuguese) by composing a revolutionary poem entitled 'Tahridu Ahl al-Imani Ala Jihadi Abdu Sulban', which means "Fight the Cross Worshippers, O Believers". 'Cross worshipers' in the title is about the violent and oppressive Portuguese invading force. The 135-line work in Arabic contains exhortations about the plight of the community and exhortations about the religious obligation to defeat the Portuguese in armed conflict and deliver them. Many copies of this work were written and sent to Muslim localities in different parts of the country. This work may have inspired Kunjali Marakars and their followers who came from Kochi to Kozhikode to help the Zamorin in a fierce armed struggle against the Portuguese in 1524. (Especially because the birthplace of the author and Kunjali Marakar is Kochi.) Written in Arabic, this work is considered the first anti-colonial work in India. Due to its popularity, the Portuguese force spared no attempts to burn copies of the poem. 2. Tuhfatul Mujahideen Fi Akhbari Al Burtugaliyeen Zainuddin Makhdoom II, the grandson of Zainuddin Makhdoom I, wrote this book after more than 80 years of Portuguese rule. The author himself clarifies in the preface that the purpose of the writing is to make Muslims ready to fight against the Portuguese. Zainuddin II was born in Chombal (Kannur) in 1532 as the third son of Shaikh Zainuddin Makhdoom I, a prominent scholar. He was a guru, mentor and leader in all areas of Kerala Muslims who gained knowledge in various sciences from Ponnani, which was the centre of religious knowledge in Kerala at that time, and later from prominent scholars in Makka. His books on various subjects have been published several times in countries like Egypt, Singapore, Java and Malaysia. Of these, Tuhfatul Mujahideen is the most popular of his works. The first edition in Arabic was from Lisbon, Portugal. Then Portuguese, Latin, French and other vernacular languages of South India. This is called by many as a sourcebook of struggle against European colonial history. It also is the oldest historical book in Kerala. It details the history of Kerala, on the arrival of Islam in Kerala through Malik ibn Dinar and the accompanying merchant caravan and the establishment of local Muslim communities headed by the jurists (qadi) in various settlements from Tuticorin in the south to expounds the extent of good relations between the Zamorins of Calicut and between the Muslims. It traces the socio-cultural decay of the Muslim community and the consequential Portuguese piracy and occupation in Malabar. It prays for the prosperity of the Zamorins and exhorts for the struggle (jihad) of Muslims under the banner of the Zamorins of Calicut, against the Portuguese. Completed in 1583, the Tuhfat al-Mujāhidīn fī ba’d a wāl al-Burtuġāliyyīn (“gift to the warriors of faith about some of the deeds of the Portuguese”) by Shaykh Zayn al-Dīn is a text of enormous propaganda value dedicated to the sultan Alī Ādil-Shāh of Bijāpūr (r. 1557-1580) and intended to denounce the war waged by the State of India (Estado da Índia) against the Muslim community of the Indian sub-continent, in particular the inhabitants of Malabar. Just as the author explains in his introductory text, the work is divided into four parts—the first dedicated to the theorization of the holy war against the Infidel (jihad), the second to the history of the expansion of the Muslim religion in Malabar, the third to describing the customs of the Hindu population, and the fourth (consisting of fourteen chapters) dedicated to telling the history of the Portuguese in Malabar, from their arrival in the late fifteenth century to the period after the loss of the fortress of Chalé (1571). Besides the work’s obvious interest—it is one of the few Asian sources testifying to the reaction of the Muslim populations to the Portuguese expansion into the southwest of India—the Tuhfat al-Mujāhidīn is a text of great importance because it recounts the origins of the Mappila community (Indian Muslims of Arab origin) in the region. 3. Fathul Mubeen (Clear Victory) Fathul Mubeen is a valuable and historically significant work of Qadi Muhammad Bin Abdul Aziz who lived in Calicut during the Portuguese period and contributed about five hundred prose and verse works to war literature. Muhyuddin Mala, an Arabic Malayalam composition by Khadi Muhammad, is very familiar to Kerala society. Like Zainuddin Makhdoom, Qadi Muhammad was a first-hand witness of Portuguese atrocities. He has fought with swords in battles. The following are the reasons why he named his famous work ‘Al Fathul Mubeen’ composed in connection with the conquest of the fort of Chaliam by the Zamorin and his Hindu Nayar troop. Tuhfatul Mujahideen Part 4 Chapter 13 deals with the conquest of Chaliam Fort. Discovering the importance of Chaliam in the military and trade areas, the Portuguese leader Diogodasiel Vira took the initiative to build a Portuguese fort thereby persuading the Zamorin through the king of Tanur. Challiam was best suited to attack and learn the dynamics of trade between Calicut and Arabia. Hence the fall of Chaliam Fort was a great blow to the Portuguese and a great relief to the Zamorin and the Muslims. That is why the poet describes it as a clear victory. In addition, the Portuguese who came in to destroy the Muslim trade relations in the world to settle the enmity of the Crusades were a global problem for the Muslims. Because of that, the Zamorin and the Muslims expected global Muslim support. Correspondence was maintained with various kings under the leadership of Zainuddin Makhdoom. But Makhdoom records in Tuhfa that it had little effect. Neither the Muslim Sultans nor the princes, who abounded in many parts of the world with military and economic power and glory, came forward to rescue the Malabar Muslims from the danger. The reason is that those sultans and princes are less interested in religious affairs, according to the author. Amazingly, the fort was conquered by Zamorin and Muslims virtually unaided by outside forces. This is another reason why it has been described as a clear success. This historical poem written in Arabic based on the incident where the Hindu Nair army and the Muslim army under the leadership of Zamorin fought and won by displaying extraordinary valour and bravery. Zamorin is praised and his gifts are enumerated in this historical poem. And kings who were Muslims Without fighting for the Muslims He made peace with the infidels When we spend time holding hands For Islam and Hinduism Will fight as needed Listen to the Samuthiri's (Zamorin) war story Always pray for peace Meet Hindu, the king Learn your lesson, Sultans Apart from the Chaliam incident, it also sheds light on important events in the history of Kerala. While Zainuddin Makhdoom took many pages to praise Sultan Adil Shah of Bijapur, he insulted Qadi Muhammad Sultan of Gujarat and described his position as treachery, 4. As-Sayful Bathar As-Sayful Bathar is a short work in which Mampuram Sayyid Alavi codified his fatwas, declaring complete non-cooperation with the aggressive and oppressive British rulers and calling them for ceaseless struggle. Mampurum Tangal wrote this book after the Muttichira conflict, where feudal Janmis in collusion with the British attacked the people of Malappuram. Copies of this work were recovered and destroyed by the English. Possession, reading and distribution of this work were strictly prohibited by the British. His son Fazal Pookoya Thangal, who was later exiled by the British, republished this work in Egypt. It is also said to be published in Istanbul in the run-up to World War I to incite global Muslims against British Empire. Saiful Bathar was composed during the period when the Ottoman Caliphate was considered the centre of the Muslim world. This is a small work that gives enthusiasm and inspiration not only to those in Malabar but to the entire community who surrendered their land to the imperialist forces as a victim of the British invasions of that era or believing in their promises to drive the enemies out of the country. It is also argued that this work, which circulated among the Muslim community in Malabar, was composed by Syed Abdullah Abdul Bari to help Sultan Abdul Majeed against the Russian forces. But many historians contest this argument as romantic fiction. 5. Uddatul Umraa (Provision for Leaders) This is a well-known work of Mamburam Syed Alavi, their son, Syed Fazal Pookoya, a scholar, rebel and fighter who was exiled to Yemen by the British. Syed Fazal is a personality who filled the gap of his father who fought his life against imperialism and colonialism and guided the people of Malabar. The infidels in the title of the book are the British who came in as aggressors and the idolaters are the natives and lords who declared their full support to the British, including Muslim feudal lords. Fazal Thangal had completed most of the work before his exile in 1852. In 1851 the then Malabar District Collector H.V. Connolly banned Uddatul Umrah. Therefore, it must have been composed between the Mancheri Mutiny of 1849 and the Kolathur Mutiny of 1851. It is for the ideological codes that Uddat raised to give strength to the Kolathur and Mattannur riots in the Malabar region. It was the practice of those days to copy and write the work and send it to different Mahals and mosques. The martial spirit imparted by the work, which was read publicly in the localities, encouraged the Mappilas to enter the battlefields. That is why the British government issued an order banning the work, fearing a series of far-reaching strikes. There is also an argument that it was written in Arabian countries. Because it was printed in 1856 from Arabian countries. Then it may be a reprint of the work banned in Malabar in 1851 and released in Arabian countries in 1856. This is because the fact that Saiful Bathar, which contains 78 pages and the last chapter of the 168-page work included in this work by Fazal Thangal, was composed of Malabar is clear proof that the composition was from Malabar. The published copy from Egypt was published by Abd al-Rahman ibn Abd al-Rahman. The very first page of the 168-page book contains the full title of the book and the information that it was authored by Fazal Thangal. The book is structured as an introduction, with nine chapters. This book is a collection of pamphlets and articles that Fazal Thangal has written and circulated many times. This book presents to the world Muslim community a philosophical explanation based on the Holy Qur'an and the Holy Sunnah for Muslims all over the world, what are the characteristics of their enemies, what are their machinations and how should relations with them be. 6. Muhimmatul Mu'mineen (Priorities of The Believer) Muhimmatul Mu'mineen, written in Arabic Malayalam on 40 pages, is a document showing the active participation of Muslim religious scholars in Kerala in the anti-British rebellion. The title means 'important things that believers should know'. This is one of the many works confiscated by the British during the Malabar Revolt. It is stated on the seventh page itself that its contents support non-cooperation with the enemies of Islam, helping the survival of the Khilafat, and protecting the sanctity of Jazeerat-Arab. In this work published by Aminummantakath Parikutty Musliar, who was the Secretary of the Tanur Khilafat Committee, the topics are supported based on Quranic verses, sayings of the Prophet and quotations from the books of ancient scholars. Through this work, a call was given to Kerala Muslims to fight against the enemy by accepting the Turkish-based Ottoman Sultan as the Caliph. "In this zaman (period), the caliph is the Ottoman sultan. It is necessary for us to oppose the enemies of the Caliph, the infidels and the Muslims, and to be ready to oppress them as much as possible. "If there are Muslim religious followers who oppose the Caliph, they should also be opposed." This is in the context of the existence at that time of a structure that unified Muslims globally and centred around the Caliphate. In 1921, the Madras Gazette announced that anyone in possession of this work would be sentenced to five years imprisonment without trial. Then the author went into hiding and later went to Makka in disguise. After his arrival there, he continued to write anti-British articles in the Arabic newspaper Umm al-Qura. Conclusion In light of the review of the above six works, it could be argued Islam is fundamentally a vision of peace. It is the duty of a believer to establish peace in the whole world. When unrest, violence and injustice spread in the country, it is the responsibility of the believer to adopt the means of struggle to remove them. That is why all the above authors are scholars as well as revolutionaries and heroes. These works gave command and inspiration to the indigenous communities using religious precepts to fight against foreign tyranny and violence. But the lessons for non-cooperation and defensive struggles can also be found in this work. These two are always the means of struggle of Islam. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://newageislam.com/islamic-society/mappilas-fanatics-literature-malabar-fallacy/d/130366 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

Discovering God: Submitting Before the Divine Power

By Mushtaq ul Haq Ahmad Sikander, New Age Islam 3 August 2023 Surrendering to GOD: Understanding Islam in the Modern Age By Eren Tatari USA, Tughra Books Pp 166. ISBN: 9781597842709 ------ God is the biggest reality of this world. To believe in this transcendental reality, make it the primary focus of one’s life and ultimately surrender to the divine will, certainly will give a new positive meaning to life. The lives of many people get revolutionized after they surrender themselves to God. They feel new vigour, energy and meaning of life. This rediscovery of God becomes the biggest achievement of their personalities. They discover new realities, new avenues and unique ventures, that directs their lives on an altogether different track than it was before this great discovery. Everything changes for them, but this change isn’t devastative or destructive for them but constructive and creative. The focus of their lives instead of materialism, hedonism and cut throat competition is now God, and they try to inculcate his values of love, peace, tranquillity and mercy in their personalities. The current book under review invites its readers for undergoing such a process that would lead to discovery of God. In this process the personal journey of the young author Eren Tatari is a beacon light for others to discover and then surrender to God. Through the pages of the book Eren guides the readers on a path that ultimately leads to the God. Clare Corado in the Foreword of the book very well observes, “In many ways, reading this book is like sitting down to have a cup of tea with Eren. The work is in a category all its own; it is neither an academic survey of Islamic theology nor an attempt to seek converts. Instead, Eren patiently shares precious jewels of wisdom gleaned from the Islamic tradition to readers of all backgrounds. It is my hope that readers will not focus on the theological differences they may find between their own beliefs and Islam, but instead open their hearts to the book’s universal message to love and submit to God”. The book is divided into three parts. The First part deals with the Introduction. Eren states that her book, “Is a compilation of faith-based articles written for various journals, blogs, lectures and sermons. It reflects my understanding of Islamic principles so it is not an authoritative book on Islam” (P-6). Despite the bold acknowledgement of Eren about her book not being a credible authoritative source on Islam, she very well makes the reader ponder about the purpose of life that the materialistic culture in no way allows any soul the privilege of pondering over such an important question. Death always lurks at us, but we seem least concerned about this existential question. She acknowledges the exploitation and abuse that is happening in the name of religion but that in no way devalues the need for having a religion and adhering to its principles. She writes about the denial of God and rebellion against his commandments by people as Ego trap, “In all the Divine scriptures, God warns against this ego trap and advises us to discipline our egos with humility. Just because we are given the limited capacity to reason, we deceive ourselves into thinking that we know better than God. This mentality is a grave mistake that leads us to rebel against God’s guidance” (P-22). Eren wants people to submit to God but with reason and humility. Part 2nd of the book deals with the Faith/Affirmation by Mind and Heart. It describes the fundamentals of Muslim belief and their essence. It further demonstrates the weakness of positivist-empirical science in helping us reach to the truth. Eren makes the readers to understand Tawhid (monotheism) differently. “Where is Tawhid in our understanding of death? God does not say in the Quran that we will return to Him one day; we are returning to Him continuously. For instance, where is my yesterday, where is my past year? Every moment has returned to Him. When we die at 80, it is only that moment that is returning to Him. All the past has already died and returned to Him. In a sense, this life and the next are parallel. It is not linear (life followed by afterlife). (P-41-42). This part also deals with other fundamentals associated with Muslim belief like Belief in Messengers, Scriptures, Angels, Destiny, Afterlife and Judgment Day. The Part 3rd deals with Worship/Confirmation by Action. It describes the purpose of creation, ways leading towards God, essence of following the fundamentals of Islam, and avoiding the pitfalls of paganism and pantheism while remaining loyal to monotheism. “We have been given limited knowledge so that we can comprehend what it means for God to be the All Knower. Yet thinking that His knowledge is the ocean and ours is a drop from the ocean is wrong. This would wrongfully mean that we are a part of God (and even part of divine is divine; hence this would be saying we are God). Ours is not a drop from the ocean. Ours is a measurement which measures the quality of water, rather than of the same kind of water” (P-128). Eren then writes about belief and responsibility, “Belief is not a claim, but a dynamic phenomenon. The most important aspect of Islam is the absence of institutions. From one aspect, the lack of institutions gives the believer freedom, yet from another aspect it gives greater responsibility since believers have a personal relationship with their Creator without an intermediary” (P-132). Eren then deals with the satanic whisperings and how they try to distract the believers from the Sirat al Mustaqeem. She further writes about the Ramadan and the spiritual bliss that accompanies it. She further states about the relationship between modest dress and spiritual states and piety. The real spirit of the fundamentals of Islam and following them has been brought forth by Eren in this book. The book also attains autobiographical overtures at times, as Eren relates about her own personal journey to spiritual bliss and discovering path towards Allah. Though the book has nothing new to offer but the way Eren interprets the fundamentals of Islam makes the reader to remain glued with the book. The book reads like a novel instead of a boring theological text mired with difficult terms and concepts. At times the reader attains a state of ecstasy while going through the pages of the book and can experience the spiritual bliss through the words that describes the path of the journey towards submission. Overall, the book is a nice read, but it has a few grammatical and editing errors that can be corrected in the next edition. It is indeed a welcome contribution by Eren, and I look forward for more from her enlightening pen that writes beautiful prose. ------ M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/books-documents/discovering-god-divine-power/d/130365 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

He That Has an Ill Name Is Half Hanged

By Sumit Paul, New Age Islam 3 August 2023 "Cases of communal clashes and simultaneous unrest in many states must be seen in association with the general elections that are not far away." A reader in his letter to the editor of a leading English daily published from the East How should we see the happenings in Manipur in the East and communal clashes in Nuh (Haryana) in the northern part of India? Isn't a definite pattern emerging when the general elections are less than a year away? Mewati Muslims of Nuh have always been non-communal and simple people. Now when they're being projected as hardcore Muslims attacking cops and Hindus, one is tempted to ask how and when have these simple Muslims become rabidly communal all of a sudden? It's obvious that something sinister is going on and riots and clashes are being engineered. There's a term in Political Science. It's called ' Political Immediacy ' (also called ' Concocted Immediacy'). Political outfits often resort to certain acts of unrest and confusion just before the elections. These clashes act as catalysts to achieving the objectives of political parties. Rabidly Hinduaised India is now a fertile ground for such clashes in which a particular community can easily be demonised. Why should I beat around the bush and hide the name of that cornered community? I'm talking about Muslims who are being cornered, chastised, castigated and demonised. Haven't you heard this famous saying, give a dog a bad name and hang him? Brits will say, he that has an ill name is half hanged. Muslims already have an ill name, thanks to this party's shenanigans and relentless negative projections of them (Muslims) since 2014. Now, just pulling the lever is remaining. Ill-fated Muslims are already standing on the scaffold with a noose around their necks. No wonder if more such gory and unpleasant happenings take place in the days to come. Politics is a field that's often devoid of ethics and politicians are perennially destitute of morals and values. We're at the crossroads of a volcanic outcome that will claim innumerable innocent lives. I don't want to sound like Cassandra. But I cannot overlook the ominous signs either. They're too obvious to be missed. ---- 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/ill-name-half-hanged/d/130364 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

Science Education in Deeni Madaris: What Muslims Can Do Keeping Their Faith with Traditions as well as Science

By Dr. Javed Akhatar, New Age Islam 2 August 2023 Introduction In our current circumstances, we find ourselves in a precarious and vulnerable position. Islam faces challenges from both the Western world, which questions its beliefs, and fundamentalists who pose a threat from within. This complex situation presents numerous modern issues and difficult inquiries that confront today's Ulema. One of the crucial questions we must grapple with is how to maintain our faith while embracing both traditions and scientific knowledge. In an effort to address the deficiencies in scientific education and take a modest step towards improvement, this brief article emphasizes the significance of incorporating science education in Deeni Madaris. Muslims in India constitute a substantial population. The children of this substantial population who study in schools are of three types, and there are three types of problems also that they face there as well: 1. The majority of Muslim students receive their education either in Madrasas, where the focus is primarily on religious teachings, with no emphasis on science education; 2. In Muslim-managed secular schools where science education is of poor quality; 3. Only a small fraction of Muslim students are fortunate enough to attend public schools and receive science education, but they miss out on religious education. Given the current explosion of scientific knowledge, it is crucial to address this issue seriously to avoid potential disastrous consequences. For several centuries, the intellectual activities of the Muslim community have been largely limited to literature, religious studies, and a few social sciences subjects, lacking a tradition of scientific pursuits. As a result, there is a lack of awareness about the increasing importance of knowledge in physical, biological, mathematical, and technical sciences. To focus attention on this backwardness in science education and to take a small step towards its mitigation, this small article raises a few points that tell the importance of science education in Deeni Madaris as well as some steps that the Muslims can take to promote science education in Deeni Madaris. First Some Background During the Muslim era, the dominant educational system was the madrasah system, encompassing both religious and secular education. However, as the 19th century dawned, a new paradigm emerged with the advent of non-madrasah schools, primarily administered by Christian missions in India. Despite the growing influence of these mission schools, the madrasahs remained significant, particularly until the early half of the 19th century, as their graduates were still deemed qualified for government positions. However, the landscape changed drastically after the British took over from Muslim rule in 1857. Madrasah graduates encountered formidable barriers in securing prominent governmental roles, and the British administration displayed little interest in supporting the traditional Muslim educational system. Sensing the impending challenges, the Muslim community decided to establish their own schools to provide religious instruction to their children. To safeguard their autonomy and prevent potential government interference, they deliberately abstained from accepting any grants or funding from the British authorities. In 1865, a pivotal milestone was achieved with the establishment of the Darul Uloom of Deoband, situated near Delhi in the western region of present-day Uttar Pradesh. This event catalysed the Muslim community's efforts, leading to the emergence of Madaris across various parts of the country. The primary objective behind these Madaris was to preserve the rich legacy of Islamic education, a mission that was increasingly challenging within the context of British-controlled India. As a result, until the early 20th century, the graduates of these Madaris were primarily committed to nurturing and perpetuating the religious life of the Muslim populace. The formation of Madaris not only served to uphold religious values but also represented a response to the shifts in India's socio-political landscape. The prevailing circumstances prompted the Muslim community to take proactive measures to preserve their cultural and educational heritage, thereby fostering a distinct identity amidst the complexities of British colonial rule. Why Science Education Is Required in Deeni Madaris? In the contemporary landscape, a precarious and vulnerable scenario has arisen, wherein Islam finds itself at a crossroads, facing challenges from Western ideologies on one front and threats from fundamentalist elements on the other. This complex predicament has given rise to numerous pressing issues and thought-provoking inquiries that confront today's Ulema, the learned scholars of Islamic jurisprudence and theology. Among these pertinent questions is the challenge of harmonizing faith with both cherished traditions and the advancements of science. The urgency to address the educational deficit in scientific knowledge and its integration into the curricula of Deeni Madaris becomes paramount. In light of this imperative, the following discourse endeavours to shed light on the significance of incorporating science education within these religious seminaries. By doing so, it aspires to take a modest stride towards alleviating the prevailing backwardness in the realm of scientific education within religious institutions. To navigate this intricate juncture, the Ulema must reconcile the profound teachings of Islam with the progressive tenets of science, fostering a nuanced understanding that embraces the relevance of both domains in contemporary society. By doing so, they can equip the faithful with the tools to address challenges emanating from external scepticism and internal dogmatism. Promoting the importance of science education in Deeni Madaris is not merely a means of adaptation, but rather an embodiment of the Islamic principle of seeking knowledge, as espoused by the Prophet Muhammad (peace be upon him). Embracing scientific knowledge would enable the Ulema to expound upon Islamic teachings with a comprehensive perspective, thus fortifying the faith of the believers and nurturing an enlightened approach to faith. (A) Here are some steps that highlight the importance of science education in Deeni Madaris:  Complete Separation: The major problem of madrasa curriculum is its complete separation from the modernity and western world. And because of this madrasa students are not able to understand the modern world view with its contemporary idiom and language. To elaborate more: The primary issue plaguing the madrasa curriculum is its profound disconnect from both modernity and the Western intellectual sphere. This disconnect is characterized by a conspicuous lack of integration with contemporary ideas, idiomatic expressions, and prevailing global perspectives. As a consequence of this disconnect, students attending madrasas face significant challenges in comprehending and engaging with the complexities of the modern world. Their education, in its present form, fails to equip them with the necessary tools to grasp the nuances of the current global landscape and hinders their ability to comprehend the prevailing socio-cultural and geopolitical dynamics. To bridge this gap, it is imperative to introduce relevant additions to the madrasa curriculum. The incorporation of contemporary subjects, such as social sciences, literature, modern history, and global affairs, can play a crucial role in providing a more well-rounded education to the students. Additionally, integrating language courses focusing on modern languages and communication skills can empower the students to effectively interact with the global community and better understand diverse perspectives. An academic approach toward addressing this issue involves fostering an environment of open dialogue and critical thinking within madrasa institutions. Encouraging scholarly discussions that explore the compatibility between traditional teachings and contemporary knowledge can pave the way for a more inclusive and holistic educational experience. Furthermore, promoting intercultural exchanges and collaboration with mainstream educational institutions can help facilitate the exchange of ideas and create a bridge between the two worlds. Ultimately, a comprehensive transformation of the madrasa curriculum, supplemented with progressive and cross-cultural elements, can empower students to navigate the complexities of the modern era while preserving the essence of their traditional teachings. By embracing both the richness of their heritage and the wisdom of contemporary knowledge, madrasa students can become active participants in the global community, fostering a more harmonious and interconnected world.  Levels of diversity: What people in India are experiencing for example the social tensions coming to the surface etc are very different from what is being experienced in Syria or across the border in Pakistan or what is being experienced in North America and the kind of questions that they or we bring to Islam or to the texts and even the kind of answers that we are swed to is very different. But most of the time we do not pay much attention to these kinds of cultural experiential aspects to the development of religion or religious thoughts. To Elaborate more: The spectrum of diversity exhibited in various regions around the world, such as India with its manifestation of social tensions, Syria and Pakistan with their unique experiences, and North America with its distinct inquiries and interpretations of Islam and religious texts, underscores the profound differences in the ways people engage with religion and its tenets. Regrettably, these culturally embedded experiential dimensions and their profound impact on the evolution of religious beliefs often go unnoticed and underappreciated. To gain a comprehensive understanding of religious development, it is imperative to delve into these intricacies, acknowledging the rich tapestry of perspectives that cultural contexts contribute to the religious landscape. Therefore, a deeper scholarly exploration that embraces these diverse expressions is crucial for discerning the complexities and nuances inherent in religious thought. By doing so, we can foster greater cross-cultural comprehension and appreciation while enriching our perspectives on spirituality and faith. Therefore, the madrasa students need to understand the diverse levels of religious experiences in different regions worldwide and the influence of cultural and experiential aspects on the development of religious beliefs. It highlights examples such as India, Syria, Pakistan, and North America, where social tensions, historical events, and socio-political contexts shape unique perspectives on religion. The significance of recognizing and studying these cultural influences is emphasized to foster a more comprehensive and inclusive understanding of spirituality and faith on a global scale.  Encouraging disagreement: The big difference between madrasa education and non-madrasa education is that the madrasa system does not encourage young Muslim scholars to disagree with the Ulema but in school students can disagree with the teacher. Promoting Dissent is an essential distinction between madrasa education and non-madrasa education lies in their respective approaches to fostering critical thinking and scholarly discourse among young Muslim learners. Within the madrasa system, there exists a traditional emphasis on deference to the Ulema, where encouraging dissent or questioning their teachings may be regarded with reservation. Conversely, conventional school settings encourage students to actively engage in constructive dialogue and respectfully challenge their educators' viewpoints. By embracing intellectual divergence, non-madrasa education cultivates an environment that nurtures independent thought, enabling pupils to develop a deeper understanding of various subjects and broadening their intellectual horizons. In the context of contemporary pedagogical approaches, the significance of fostering an atmosphere of open dialogue and respectful disagreement cannot be underestimated, as it empowers learners to become informed and well-rounded individuals capable of critical analysis and active participation in academic discussions.  Full of Subjugation: The history of Jews are with full of operation and subjugation at the hands of Egyptian, Babylonians, Assyrians, Persians, Greeks and the Romans but still they are able to survive! However, it’s not happened with Muslims? Rife with Subjugation: Throughout history, the Jewish people have endured a myriad of oppressive ordeals under the dominion of various empires and civilizations, such as the Egyptians, Babylonians, Assyrians, Persians, Greeks, and the Romans. Despite facing relentless adversities, the Jewish community tenaciously persevered and remarkably survived. In contrast, it is worth pondering why a similar historical narrative of resilience and survival is seemingly absent in the case of Muslims. Has the Muslim community not encountered comparable trials and tribulations throughout their past, and what factors might have contributed to their historical trajectory? To delve into this matter further, a comprehensive examination of the distinct historical contexts and socio-political conditions experienced by both communities becomes essential. By scrutinizing the distinctive challenges and strategies employed by Jews and Muslims across history, we can gain a more nuanced understanding of the forces shaping their respective narratives of survival and resilience.  Hit to the Inclusive Nature of the Madrasa Traditions: As the medieval history of madrasa, there was no dichotomy of religious and secular education in madrasa curriculum until this time. Therefore, madrasa were able to produce great scientists, mathematicians, philosophers, architectures etc. But in the following years, the notion separating religious education from the secular one proved infertile to the continuations of inclusive nature of the madrasa traditions. An examination of the inclusive essence of Madrasa traditions reveals that throughout medieval history, these educational institutions seamlessly integrated religious and secular knowledge within their curriculum. This amalgamation of diverse subjects, encompassing the sciences, mathematics, philosophy, and architecture, bore remarkable fruits, giving rise to a cohort of accomplished scholars and intellectuals. Regrettably, as time progressed, the partitioning of religious and secular education emerged, culminating in adverse consequences for the continuity of the Madrasa's inclusive ethos. This development hindered the institution's ability to foster a comprehensive and harmonious learning environment, thus posing challenges to the preservation of its once flourishing heritage. In light of these observations, an exploration of potential solutions to reintegrate diverse fields of knowledge within the Madrasa framework becomes an imperative task for restoring its historical essence of academic inclusivity. (B) Here are some steps that the Muslims can take to promote science education in Deeni Madaris:  Promote a Holistic Approach: Emphasize that Islam encourages seeking knowledge in all fields, including science. Highlight the Islamic history of scientific advancements during the Golden Age of Islam, where scholars made significant contributions to various scientific disciplines.  Curriculum Enhancement: Work with educators and administrators to integrate science subjects into the existing curriculum. This integration can be done in a way that aligns with Islamic principles and values.  Qualified Teachers: Ensure that the Deeni Madaris have qualified science teachers who not only possess strong subject knowledge but also understand the religious context of the students they are teaching.  Address Misconceptions: Address any misconceptions or concerns that parents or stakeholders may have regarding science education. Clarify that learning about science does not conflict with religious beliefs but rather complements it by showcasing the wonders of Allah's creation.  Relate Science to Islamic Teachings: Illustrate how scientific principles align with Islamic teachings and encourage students to explore the harmony between science and faith.  Promote Scientific Literacy: Emphasize the importance of scientific literacy and critical thinking in today's world. This includes understanding the scientific method, evaluating evidence, and distinguishing between science and pseudoscience.  Encourage Research and Inquiry: Encourage students to engage in scientific research and inquiry-based projects that pique their interest. This will foster curiosity and a deeper understanding of scientific concepts.  Create Science Clubs and Activities: Establish science clubs or extracurricular activities that allow students to explore science in a fun and interactive way. These clubs can organize science fairs, workshops, and guest lectures.  Provide Access to Resources: Ensure that Deeni Madaris have access to appropriate science textbooks, educational materials, and laboratory facilities, if possible.  Collaborate with Secular Educational Institutions: Foster collaborations with mainstream educational institutions to share resources, knowledge, and best practices in science education.  Engage the Community: Engage the broader Muslim community to raise awareness about the importance of science education and garner support for such initiatives.  Recognize and Celebrate Achievements: Acknowledge and celebrate the achievements of students who excel in science subjects to motivate and inspire others. By taking the steps (stated above), Muslims can contribute to the enrichment of science education in Deeni Madaris, producing well-rounded individuals who appreciate both their religious heritage and the advancements of modern science. This balanced approach will empower Muslim students to navigate the complexities of the world while remaining grounded in their faith. Conclusion Modern-day madrasas should incorporate science education into their curriculum to equip students with essential skills and intellectual capabilities. By doing so, young Muslim scholars can interpret Islam in a contemporary context and bridge the gap between religious principles and empirical evidence. This integration of science education can dispel misconceptions, promote informed dialogue, and create a generation of scholars well-versed in both religious doctrine and scientific discoveries. This approach is seen as pivotal in addressing the challenges faced by contemporary Muslim communities, particularly in navigating between Western influences and extremist ideologies while preserving Islamic tradition. To conclude the incorporation of science education in madrasas is seen as crucial for the intellectual and holistic development of Muslim students, enabling them to better comprehend the world, cultivate critical thinking, and contribute positively to society. URl: https://newageislam.com/islam-science/science-education-deeni-madaris-muslims-faith-traditions/d/130358 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

Palestinians Still Living in Nakba Daily

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 2 August 2023 Understanding the Nakba: An Insight into the plight of Palestinians By Nasim Ahmed London, Palestinian Return Centre Pp202. ISBN: N.B ------ The Palestinian issue is a legacy of the British colonialism. In the contemporary history it is one of the oldest running conflicts and is a testimony of the failure of United Nations as an international body whose aim is to resolve the political disputes and conflicts. The Palestinian conflict continues to rage and devour on the blood of innocents while the big powers are supporting the Israel at the expense of Palestinian natives. The initiation of this conflict goes back to what Palestinians remember and commemorate every year as Nakba (the Day of catastrophe) i.e. 15th May, 1948 when the state of Israel was created after displacing and exodus of the Palestinians from their lands. The book under review tries to revisit the Nakba tragedy and depicts how Nakba still is a reality for Palestinians and how they relive and go through the Nakbas all their lives. Through the lens of Nakba the young author Nasim Ahmed tries to revisit, relook and rethink about the Nakba and the place it holds in the lives, struggle, resistance and future of the Palestinians. In her Foreword to the book, Rachael M Rudolph, Managing Editor, Encompassing Crescent, while depicting the essence of Nakba very well states that “The Nakba, however, is not just one event that has shaped the lives of so many. It is an ongoing event that transcends time and space and encompasses every breath taken, every life lost, and every moment of being. The Nakba is not just about 1948, 1967 or other periods where there were campaigns of expulsion, ethnic cleansing, murder, occupation and oppression of Palestinians. Rather, it is about the injustice that has plagued humanity for decades. This injustice has been preserved by an international system dominated for far too long by states who are representative of the political and economic elites and not those-the ordinary man, women and child-they are supposed to represent. The voice of voiceless remains silent in the policy making apparatus of a system, of a community that is supposed to stand for justice and defend the rights of the oppressed from their oppressors, but instead upholds the rights of the oppressor”. In his Introduction, Nasim Ahmed while deliberating about the relationship of Nakba with Palestinians writes, “No single word can echo the suffering felt by individual Palestinians whose life is overshadowed by the Nakba. The Nakba has become a permanent condition felt by one generation after another. After the first mass expulsion, Palestinians endured the most sophisticated engineering of their destruction as a nation and a people. They have been made refugees and forced to endure ethnic cleansing, occupation, violent expulsion and wars. Palestinians suffer injustices at the hands of an apartheid regime which has arrested their lives and destiny” (P-12). The book is divided in three parts and each part deals with different aspect and impact of Nakba. Nasim goes to the genesis of Nakba’s history and tries to argue that understanding the Zionist component and involvement is must in understanding the phenomena of Nakba. He then goes on to relate the various tools that have been utilized to manufacture truth that is one of the basic purposes of writing history. He then relates the media bias while reporting Palestine, and depicts how Dalet Plan was implemented as a master plan to rid Palestine of its indigenous population. Nasim acknowledges the fact that none can stay neutral in a conflict like that of Palestine, but the myths invented need to be answered and lies need to be rebutted with irrevocable proofs. The myths like the Nakba was a result of the rejection of U.N partition plan by the Palestinians, or there were no Palestinians and those who were living in Palestine were all recent migrants, hence it was not an exodus of an indigenous population but further migration of a nomadic people. But Nasim is happy that new scholarship on Palestine is challenging these myths and doctored history. Nasim while highlighting the differences between cultural, religious and political Zionists writes, “Cultural Zionists wished to resolve the ‘problem of Judaism in the modern world and not the ‘problem of the Jews’. In their view, the survival of Judaism and the Jewish people was threatened less by anti-Semitism than by an increasing secular civilization that rendered them anachronisms. The real danger was not the Gentiles icy rejection but rather, their seductive embrace” (P-43-44). Nasim then goes on to analyse how the population transfer and exodus of Palestinians is used as a strategy to displace Palestinians and make way for the new migrant Jews. The wars are also employed to displace millions of Palestinians like 1967 Arab Israel war, and even the sacred city of Jerusalem has been colonized. The Palestinians are seen as a demographic problem that needs to be removed from their native place. Even the Israel’s legal structure reinforces and encourages the expulsion of Palestinians. By the way Israel has no written constitution. Nasim writes, “Unlike Afghanistan or any other conflict, the ongoing displacement of Palestinian refugees is not a byproduct of war” (P-49). This statement can be agreed and both disagreed, unlike Afghanistan which was occupied in the aftermath of 9/11 attacks Palestine is under occupation since 1948 and war and military power is still used to displace the Palestinians and deprive them of their homeland. The various fundamental features of Nakba have been delineated too, that includes the permanent plight of the Palestinian refugees, Israel’s undermining the United Nations recommendations and resolutions is a clear depiction of its defying the organization that Israel owes its birth to. The U.S support of Israel and its policy of using veto against any such Security Council resolution that goes against the interests of Israel. The culture of impunity that state of Israel enjoys that is responsible for the failure of all peace process initiatives. Despite the international consensus on the illegality of the Israel’s annexations, it still doesn’t behave in a civilized and democratic manner, though it brags and boasts about being the solitary democracy in the whole of Middle East. It still employs high handed tactics and terrorist measures while dealing with the Palestinians. Overall, the book is a very nice read for anyone interested in Palestine issue and the role of Nakba as the author very well conceptualizes the Nakba, that isn’t too academic nor too easy but one can understand the book quite well if one has preliminary knowledge of politics and Palestine issue. The author needs to be congratulated for this endeavour. It is a good addition to the Palestinian studies. ------ M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/books-documents/palestinians-living-nakba/d/130357 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 Future of The World Is Bleak Because Of Religion"........Milan Kundera

By Sumit Paul, New Age Islam 2 August 2023 The behaviour of these killers makes us wonder whether Islam is a disease that requires intensive psychological treatment! The aforementioned comment of a learned and level-headed Muslim gentleman applies to all religions. But before that, I must condemn the latest bomb blast at a political rally in Pakistan that killed 44 people and injured many more. Islam immediately needs psychological treatment and after that, followers of all faiths need to seek the help of shrinks. Just a year ago, Milan Kundera was interviewed by Le Figaro. The interviewer of the famed French daily asked him what was the future of religion. With a wry smile, the great novelist said, "I'm not sure about the future of religion but I'm sure that the future of the world is bleak because of religion!" So very true. What's happening in Pakistan, India and elsewhere can be called an outcome of ' universal explosion of religions' (Salman Rushdie's phrase). This is alarming. According to Harvard's team of psychological study, the entire world is in the vicious grip of religion and this is ironically happening when scientific as well as technological advancement is also taking place simultaneously. When youngsters of all faiths are deep into Bible-study, Gita-classes, Torah-meetings, Buddhist chanting, this Pravachan, that Pravachan and Tilawat-e-Quran, it's natural and normal to ask whether it's a good and healthy sign or some sort of an escapism? It's escapism. Followers argue that religion provides a sense of bliss. But these morons are unable to distinguish between 'manufactured bliss' and spontaneous bliss. Religion provides 'manufactured bliss' to its followers. It acts like an opium, LSD or Ecstasy (MDMA or Molly; a party drug). In short, religion is a hallucinogenic drug for the addicts, i.e, religious addicts. It's an alternative (fake) reality. Sociologists as well as neurologists believe that the early signs of excessive religiosity are escapist tendencies that further degenerate into destructive behavioural patterns. This is happening across the world. Young as well as ostensibly mature humans are rapidly sliding into the pits of sickening religiosity. Sigmund Freud believed that the day religion came into being, the progress of the world got stunted. That's why he termed religion as universal neurosis. It's time, we got rid of this neurosis or else, the Frankenstein of Faith will devour mankind. Mind you, there's nothing wrong if one believes in some supernatural power. But believing in the spurious books of all faiths and their so-called revered figures is something that is universally regressive and absolutely unproductive. ---- 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/future-bleak-religion-milan-kundera/d/130356 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

How Uniform Civil Code (UCC) Protects Islamic Values

By Hasan Mahmud, New Age Islam 1 August 2023 To begin with, my big thanks to Indian government for outlawing the evil Anti-Women Sharia law of Teen Talaq (Instant Divorce) that destroyed countless Muslim women and defamed Islam. What our Alems should have done centuries ago is now done by a parliament dominated by non-Muslims. What a shameful irony! Currently a tsunami of heated debates is flooding India after PM Narendra Modi expressed the government's plan to consider Uniform Civil Code, UCC. In this article we will see how UCC fully complies with Islamic spirit and command. Our guideline, (1) anything that oppresses innocent people, and/or (2) goes against the Quran must be rejected immediately because (1) Allah wants our life easy with religion (Quran 2:185 and 2 other verses) and (2) the Prophet (S) preached ONLY what Allah revealed to him (Quran 69:44-46 and 10 other verses). ---------------------------------------------------------------------------- Also Read: Is The Political Climate Of The Country Conducive To Enact A Uniform Civil Code? ---------------------------------------------------------------------------- Here are four of many examples of Sharia-Conspiracy against Muslim women that will be eliminated by UCC – (1) Teen Talaq (already done), (2) witness of divorce, (3) unrestricted polygamy, and (4) women’s right to divorce. Some Muslim Imams are up against UCC because of the fear of losing their cruel grip on women. No wonder our Prophet (S) said “What I fear most respecTeeng my people are their misleading Imams” – Sunan Ibn-e Majah Vol 5 Hadis 3952. BTW, scans of the pages of most of the references in this article can be sent on request in my messenger. Example 1: - UCC is against Teen Talaq. The evil Sharia law of Teen Talaq (Instant Divorce) is legitimized in Hanafi law book ‘Hedaya’ page 353 and Shaf’i Law book ‘Umdat Al Salik’ authenticated by Al Azhar University, Law# n.3.5. Apart from destroying Muslim women and kids, this evil law violates the Quranic process of divorce that takes months to complete and gives the husband scope to cancel the divorce before completion. This law robs the husband of that Quranic right because he can’t cancel the divorce once he utters (or send text, leave voice message etc.) Teen Talaq. Example 2: - In UCC witness of divorce is mandatory. That is Quranic dictum too. Wife’s life and future depend on the status of divorce. In Sharia law the husband doesn’t need to keep witness of divorce (Codified Islamic Law Vol 1 Law# 344). That means he can claim that he divorced his wife, then claim just the opposite and repeat the cycle. Can we imagine the trauma the poor wife goes through? This evil Anti-women law is upfront Anti-Quranic; in chapter 65:2 Allah commands Muslims to keep 2 witnesses of divorce. Example 3: - UCC bans polygamy. That is the dictum of the Quran and Prophet (S) too. Muslim men’s unrestricted right of polygamy brutally betrays the Quran and Prophet (S). I’d rather say, even if he doesn’t marry other women, his right to do so is violence against his wife. What the Prophet (S) did when his daughter Fatima (R) was hit by this possibility? Proof from Sahi Bukhari (translated by Dr. Muhsin Khan, Medina university: - (A) Vol 4 Hadis 342: - “When Ali bin Abu Talib demanded the hand of the daughter of Abi Jahal to be his wife besides Fatima, I heard Allah's Apostle on his pulpit delivering a sermon in this connection before the people, and I had then attained my age of puberty. Allah's Apostle said, "Fatima is from me, and I am afraid she will be subjected to trials in her religion (because of jealousy)." The Prophet then mentioned one of his sons-in-law who was from the tribe of 'Abu Shams, and he praised him as a good son-in-law, saying, "Whatever he said was the truth, and he promised me and fulfilled his promise. I do not make a legal thing illegal, nor do I make an illegal thing legal, but by Allah, the daughter of Allah's Apostle and the daughter of the enemy of Allah, (i.e., Abu Jahl) can never get together (as the wives of one man)” (B) Vol 7 Hadis 157 :- “Narrated Al-Miswar bin Makhrama: I heard Allah's Apostle who was on the pulpit, saying, "Banu Hisham bin Al-Mughira have requested me to allow them to marry their daughter to Ali bin Abu Talib, but I don't give permission, and will not give permission unless 'Ali bin Abi Talib divorces my daughter in order to marry their daughter, because Fatima is a part of my body, and I hate what she hates to see, and what hurts her, hurts me." Obviously, he couldn’t have stopped Ali (R) and Fatima (R) couldn’t have objected to his polygamy if Allah allowed it. They simply followed the Quran which allows polygamy with the specific condition in Nisa 3: - “If you fear that you might not treat the orphans justly, then marry the women that seem good to you: two, or three, or four. If you fear that you will not be able to treat them justly, then marry (only) one, or marry from among those whom your right hands possess”- Maududi. -------------------------------------------------------------------------- Also Read: In Case of a Uniform Civil Code, How Should Muslims Respond? -------------------------------------------------------------------------- The verse was revealed when in Ohud battle many Sahabis were killed, and welfare of their orphan daughters became an issue. (C) Context of the verse is in Vol 7 Hadis 35: - “Narrated Aisha (4.3) It is about the orphan girl who is in the custody of a man who is her guardian, and he intends to marry her because of her wealth, but he treats her badly and does not manage her property fairly and honestly”. (D) The book “Asbāb al-Nuzūl” of Alī ibn Ahmad al-Wāhid (10th century) is an authentic book on contexts of Quranic verses. Its page 48 also records the context of the polygamy verse 4:3: - “This was revealed about any custodian under whose care is a female orphan who possesses some wealth and does not have anyone to defend her rights. The custodian refuses to give this orphan in marriage out of greed for her money, harms her and treats her badly”. ----------------------------------------------------------------------------- Also Read: Demystifying The Uniform Civil Code ----------------------------------------------------------------------------- So, we see, the permission of polygamy is strongly locked with the welfare of orphans. It does not apply where the issue of orphans does not exist. It was a brutal criminal act of patriarchy to unlock it from issue of orphans and open the door of polygamy to men as they wish. Supporters of unrestricted polygamy use 8 arguments; all of which are baseless. Their strongest arguments is - women outnumber men in the world. That is a bogus claim. Goole- search of “male female ratio in world 2022” states: - “The Global sex ratio is 1.018. It means that we have slightly more men than women”. Example 4: - In UCC both men and women have equal right to divorce. That is the instruction of the Quran and Prophet (S) too. In Sharia law only husband has the right to divorce. Women must apply to the Sharia court to get divorce; This is KHULA law. The judge negotiates with the husband to convince him to grant divorce. Often, it takes years to complete, she must run around with jobs, kids, court and pay the lawyer, meanwhile the husband can remarry but she can’t, he puts a price for granTeeng divorce such as money or custody of children etc. --------------------------------------------------------------------------------- Also Read: Why Critics Of Uniform Civil Code Should Come Up With Better Arguments --------------------------------------------------------------------------------- Nowhere the Prophet (S) or the Quran forced women to conTeenue marriage against their will. Rather, they gave women absolute right to divorce without depending on anyone even if it went against the wish of the Prophet(S) himself. That is why Egyptian law allows divorce to the wife if she returns the dowry and waives all financial rights against her husband. Proof from Sahi Bukhari translated by Dr. Muhsin Khan, Medina university:- (A) Vol 7 Hadis 206: - Narrated Ibn 'Abbas: Barira's husband was a slave called Mughith, as if I am seeing him now, going behind Barira and weeping with his tears flowing down his beard. The Prophet said to 'Abbas, "O 'Abbas! are you not astonished at the love of Mughith for Barira and the hatred of Barira for Mughith?" The Prophet then said to Barira, "Why don't you return to him?" She said, "O Allah's Apostle! Do you order me to do so?" He said, "No, I only intercede for him." She said, "I am not in need of him." Prophet (S) granted her divorce - page 271 of the Quran translated by Mawlana Muhiuddin Khan. (B) Vol 7 Hadis 199: - Narrated Ibn 'Abbas: The wife of Thabit bin Qais bin Shammas came to the Prophet and said, "O Allah's Apostle! I do not blame Thabit for any defects in his character or his religion, but I am afraid that I (being a Muslim) may become unthankful for Allah's Blessings." On that, Allah's Apostle said (to her), 'Will you return his garden to him?" She said, "Yes." So she returned his garden to him and the Prophet told him to divorce her. ---------------------------------------------------------------------- Also Read: Why Arshad Madani is wrong on the Uniform Civil Code ---------------------------------------------------------------------- (C) Vol 7 Hadis 188 -- Narrated 'Aisha: Allah's Apostle gave us the option (to remain with him or to be divorced) and we selected Allah and His Apostle. So, giving us that option was not regarded as divorce. (D) This Hadis is related to chapter Al Ahzab verse 28:- “O Prophet! Say to your wives, “If you desire the life of this world and its luxury, then come, I will give you a ˹suitable˺ compensation ˹for divorce˺ and let you go graciously.” -------------------------------------------------------------------- Also Read: The Constitution Envisages A Uniform Civil Code, Not A Common Civil Code -------------------------------------------------------------------- (E) Quran chapter Nisa verse 19: - “O believers! It is not permissible for you to inherit women against their will”. Explanation in Quran.com:- “For example, a man would prevent a female relative (such as his sister or mother) from getTeeng married so he can secure her estate for himself“ . Conclusion: - UCC will stop all kinds of women-oppressions in the name of Islam as shown in the examples above. The process will surely be very complex due to the colossal diversity of people and culture. But there is no alternative; all civilized countries went through it and society immensely benefitted. Muslims should not be over-sensitive about it, we Muslims live perfect Islamic life in Canada and West under UCC. ----------------------------------------------------------------------- Also Read: Will the Uniform Civil Code Be the Modern Deen-e-Ilahi? ----------------------------------------------------------------------- ----- Hasan Mahmud is a veteran researcher-author on Political Islam. He is one of the founding members of MRM – “Muslim Reform Movement”; he was in the advisory board of World Muslim Congress, the Director of Sharia Law of Muslim Canadian Congress and few other organizations. He authored thousands of articles, 4 books and 4 docu-movies critical to Sharia law. This article is from a chapter of his book – “How Sharia-Ism Hijacked Islam: The Problem, Prognosis and Prescription”. URL: https://newageislam.com/islam-politics/uniform-civil-code-ucc-islamic-values-/d/130352 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 Jamaluddin Afghani Blamed Islam for Lack of Progress in the Muslim World

By Arshad Alam, New Age Islam 1 August 2023 Jamaluddin Afghani Attributed the Advancement of Europe Over the Muslim Lands Due to The Fact That Christianity Had a Head Start (Of Roughly 500 Years) As Compared to Islam Main Points: 1. Jamaluddin Afghani was a pan Islamist thinker and activist of the 19th century, who rallied against British imperialism. 2. He is said to be a profound influence on the Islamist thinker, Muhammad Abduh. 3. But in answer to Ernest Renan, he comes across as a thinker who was much admiring of western science and philosophy. 4. He argued that the Muslim aversion to science was because of the community’s attachment to the dogmas of religion. ------- Jamaluddin Afghani (1839-97) is one of the most intriguing figures of the Muslim world. He is normally considered as one of the founders of Islamic modernism and also a pan Islamist who campaigned against British imperialism. As a modernist, he is said to have influenced Muhammad Abduh, the Egyptian reformer and Islamist. As a fighter against British imperialism, he toured the world, lecturing Muslims to throw off the yoke of foreign occupation. He came to India too and proposed that Hindus and Muslims should come together to fight the British. In the process, he was particularly scathing in his criticism of Syed Ahmad Khan, whom he referred to as British collaborator par excellence. His political campaigns though, should be the subject of another story. Far more interesting though were his views on Islam and science. The French philosopher Ernest Renan (1823-92) had given series of lectures in Paris on the relationship between Islam and science. These lectures were published on March 29th 1883. He made a number of critical observations in those lectures but the point of interest for us is that he argued that Islam (the religion) had throttled science and that’s the reason why Muslims could not progress and develop. Afghani, who was in Paris at the time, read Renan’s articles and wrote a rejoinder which was published in the same journal on May 18th 1883. In this rejoinder, Afghani, the father of Islamic modernism, in fact accepts the core arguments of Renan. Afghani even improves upon Renan and puts forward an evolutionary view of religion, something which would become fashionable in the social sciences only in the 20th century. Afghani attributed the advancement of Europe over the Muslim lands due to the fact that Christianity had a head start (of roughly 500 years) as compared to Islam. Afghani argues: “All religions are intolerant, each one in its own way. The Christian society…. has emerged from the first period to which I have just alluded….it seems to advance rapidly on the path of progress and science. The Muslim society has not yet freed itself from the tutelage of religion. Realizing that the Christian religion has preceded the Muslim religion in the world by many centuries, I cannot keep from hoping that the Muhammadan society will succeed someday in breaking its bonds and marching resolutely in the path of civilization in the manner of Western society.” We see that far from Afghani being a hater of Western modernity, in fact comes across as someone who was seeing it as the model for a future Muslim society. There is no doubt that today he would have been extremely morose to learn that the scientific output of the Muslim world was less than that of South Korea. Afghani has some other controversial things to say about the Muslim religion. Renan had argued that Muslims were slaves of their dogma. Rather than opposing Renan, we actually see Afghani echoing the same sentiments, albeit in a more elaborate way: “A true believer [Muslim], must in fact, turn from the path that have for their object scientific truth…. Yoked like an ox to the plow, whose slave he is, he must walk eternally in the furrow that has been traced for him in advance by the interpreters of the law. Convinced, besides, that his religion contains in itself all morality and all sciences, he attached himself resolutely to it and makes no effort to go beyond…. what would be the benefit of seeking truth when he believes that he possesses it all…wherefore he despises science.” These observations are profound to have been made 140 years ago. Much of the Muslim world still believes in the perfection of its religion. And since perfection cannot be improved, they make no effort to make Islam align with contemporary reality. Afghani in the passage above also makes a modern methodological point. The way much of research in the Islamic sciences is conducted can never lead to the truth. This research is more in the nature of confirmation bias, where much of what the researcher assumes is sought to be confirmed through the research. Just look at the Barelvi Ulama “proving” that the sun goes round the earth! There is no understanding that the assumption itself can be wrong. Because the assumption is derived from the Quran, it cannot be doubted and hence generations get lost in utterly fruitless scholarship. Afghani reminds Renan of the time when Arab and Islamic sciences lit up the whole world. But soon enough, he asks the obvious yet important question: “Why this torch has not been relit since? Why the Arab world still remains buried in profound darkness?” For Afghani, there is no one to blame but the Muslim religion for the extinction of science and philosophy. He continues: “Here the responsibility of the Muslim religion appears complete. It is clear that wherever it became established, this religion tried to stifle the sciences and it was marvellously served in this design by despotism. …. Caliph al-Hadi put to death 5000 philosophers in Baghdad to destroy science to its very roots. I find in the past of the Christian religion analogous facts. No agreement and no reconciliation are possible between these religions and philosophy.” We see in his answer to Renan that Afghani was clearly in favour of science and philosophy. Moreover, he argued that the initial Islamic civilizations gave a lot to the world precisely because they were masters of sciences of the time. But as soon as Islamic orthodoxies settled, that proved to be a hindrance in the path of development and progress. Far from being an Islamist, Afghani in these pages appears to be a man ahead of his times. When he came to India, he condemned the followers of Syed Ahmad Khan as Naturis (Materialists). In India, Afghani is regarded as an orthodox who saw any deviation from the traditional path as problematic and hence heavily criticized the likes of those who were copying the western sciences. But it appears that he was a far more complicated thinker, the desire to box him as orthodox/progressive is too simplistic. We should also know that when his disciple, Muhammad Abduh, came to know the contents of Afghani’s Paris publication, he refused to get it translated into Arabic as he feared that such material was dangerous for the minds of young Muslims. We have then a deliberate attempt here to make Afghani conform to certain orthodoxies of the Islamic tradition. But Abduh perhaps didn’t come across the famous adage from Ibn Rushd: “Ideas have wings, no one can prevent them from reaching people.” ------ A regular contributor to NewAgeIslam.com, Arshad Alam is a writer and researcher on Islam and Muslims in South Asia. URL: https://newageislam.com/islamic-personalities/jamaluddin-afghani-progress-muslim-world/d/130348 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 Comment on the Article "Men Are Not Always Cruel and Women Are Not Always Oppressed"

By Ghulam Ghaus Siddiqi, New Age Islam 26 July 2023 Equal Reforms Are Needed For Both Men and Women Main Points: 1. Miss Kaniz Fatma highlights injustice and brutality in her article, emphasizing the need for women to reform and respect men's rights. 2. She highlights three instances of violent killings of men, but most reformers focus on a single perspective. 3. Social media users often discuss divorce, assuming men are solely responsible, overlooking women's moral education, leading to reprehensible decisions. 4. Marriage success depends on both partners being prepared and content, rather than dishonest or unprepared. Force alone is not enough for a happy marriage. 5. To prevent violent incidents, it is crucial to promote awareness and reform both males and females, addressing the root causes of these issues. ------ The three occurrences listed by Miss Kaniz Fatma in her article are unquestionably striking illustrations of injustice and brutality. She stressed the urgent need to reform women and teach them to respect the rights of men, just as efforts are being undertaken to reform males. She gave three examples of women who killed males violently. These kinds of incidents are frequent, yet the majority of our reformers continue to consider just a single perspective in their writings and speeches, omitting the necessity of reforming women. Nowadays, some social media users think it would be a good idea to discuss divorce with everyone. In such a discussion, it tends to be assumed that males are always to blame for the circumstances leading to divorce. Then, only men are condemned and instructed to change themselves, ignoring the moderate path that demands that women also be morally schooled to behave in a calm and rational manner so that the situation does not result in divorce. I totally concur that hastily uttering the words of divorce and giving up on possibilities for reconciliation are extremely reprehensible and bad decisions. Islam has made it clear that it dislikes divorce while simultaneously allowing it in very dire and inevitable circumstances between couples. Although Islam did not ban divorce and did not require a man and woman to lead a forced marital life, it is known through tradition that divorce is one of the lawful things that Allah Almighty dislikes the most. It is absolutely a good idea to talk about women's rights, but doing so at the expense of men's rights and without focusing on the equal reformation of both men and women amounts to tacitly condoning the crimes that women commit against males in our society, such as the occurrences listed in Miss Kaniz Fatma’s article. Looking at the reports of the reform movements, it is obvious that equal treatment in the case of reforming both genders is seriously missing. Sometimes someone only seems interested in seducing or leading her astray by making them hostile towards men. There could be several reasons, one of which could be to instil the idea in Muslim women that Muslim males are unjust towards them. We also know that certain people have reduced women to nothing more than objects for display and spectacle in the name of so-called freedom and hypocritical respect, and they are actively and ostensibly leading a campaign to sell and advertise her honour and dignity. In light of the circumstances, the path of moderation and equality requires that our culture make sure that both men and women are made aware of their responsibilities whenever we address issues that impact men and women differently or when we talk about their rights. A one-sided reformation focus is ineffective. Additionally, portraying males solely as oppressors would be detrimental to our society. In this day and age of social media and mobile technology, young girls in our culture who encounter one-sided viewpoints and anti-male remarks also experience a derogatory impact on their thoughts that men are frequently violent and harsh, which results in them developing negative feelings towards men. As a result, it is essential to educate women about their own rights and obligations in addition to teaching men about a woman's rights. This approach does not need to be used to hypocritically mislead women into developing a hostile attitude towards males. Instead, it can be used to advance gender fairness and moral behaviour. The sad thing is that, due to how evil-minded today's culture has become when some people discover that Islamic texts teach women morality and promote religious and worldly wellbeing, they mistakenly believe or spread propaganda that women in Islam are oppressed, forced, and have no freedom at all. Their only goal is to associate their own negative impression with what is actually favourable and best for women. They adopt servitude to evil Nafs and desires in exchange for their slavery to the Lord Almighty because they don't grasp what it truly means to be free. They believe that this is their freedom and prefer enslavement to Nafs than servitude to God while luring women to follow suit. As a result, they fall short in their endeavours to genuinely reform society. Instead of focusing on reforms for both sexes and preparing them for fulfilling their respective obligations and responsibilities towards one another, they could be seen wasting all of their intellectual energy on fruitless debates, such as the one about why only men are allowed to divorce and not women. Some people can be seen sticking to their innate propensity to question the divine plan, using their created faculty of thought as a weapon against the One who created brains and intellects. Islam has never condemned asking inquiries or thinking about ideas in order to gain knowledge of divine wisdom. I frequently ponder the wisdom of the divine law that grants men the exclusive right to pronounce the divorce decree while excluding women. Even though I do not fully understand the reasoning of certain of Allah’s commands, the salutary response that I receive is that His divine utterance is true, unalterable, and beneficial for all ages. This is because the Holy Qur'an teaches that one must trust that Allah Almighty's divine utterance is true and just. Our minds and intellects were formed by Allah Almighty, thus if our minds logically consider and concur with the divine Laws, then our intellectual outcomes are acceptable. However, when our minds are unable to comprehend the wisdom and goodness of the divine plan and Laws, we believers must reject the demands of our minds and submit to the divine Laws and mandates. The history of minds indicates that they are not transcendent from errors; however, the divine directives of Allah Almighty are completely free from any potential faults. Our rational approach may lead us to believe that Allah Ta'ala has created only one path to be released from the contract of marriage. This one path indicates that only men, not women, have the right to utter the words of divorce. On the other hand, Allah has created two ways to enter into a marriage contract. The two routes here signify that both men and women must give their agreement in order to engage into a marriage contract and establish a married partnership. Why is divorce a possibility, one could wonder. One argument makes the point that since different human needs can arise for a man and a woman at different times, there are some circumstances in which a man and a woman may feel compelled to break off their marriage. Islam commands them to part ways amicably and peacefully when they are in a severe circumstance. In all compulsive circumstances, they are not compelled by Islam to maintain their marriages. In Islam, men have the authority to declare a divorce, but women have the option of obtaining Khula if they don't wish to stay in their marriages. There are more methods that women can employ in accordance with traditional jurisprudence to gain access to divorce. These include conditional or delegated divorce [Talaq-e-Tafwiz], where the wife puts a clause in her marital contract granting her the right to pronounce the words of divorce independently in certain predetermined situations. According to Islam, spouses should work to make their union successful and enjoyable. In order to make a marriage successful, Islam established rights and obligations for both husbands and wives towards one another. It also stated rewards for those who exercise patience in the face of adversity. The Prophet Muhammad (peace be upon him) is reported to have said in a hadith, "Best among you is one who is best to his wife, and I am best among you in my dealings with my wives." (At-Tirmidhi). While Islam does not like divorce, Islam does not ban it either. Even though Islam dislikes divorce, it does not completely ban it. Instead, Islam instructed the spouses on how to reconcile and, if that failed, how to leave a relationship when it was no longer possible. If one applied logic to the Islamic perspective, they might come to the conclusion that marriage will only be successful when both partners are ready for it. The pressure won't work if even one of them is dishonest or unprepared. Force could not make marital life successful. The hearts of the spouses must be content and at peace with one another for a happy marriage. When a husband and wife are not living in harmony and love, when their cohabitation leads to severe conflicts, violence, or unfaithfulness, and when all attempts to make things better between them have failed, they may decide to file for divorce. But even then, Islam instructs them to carry out this process with kindness. Allah Almighty says in the Quran: “And when you have divorced women, and they have reached [the end of] their waiting period, then either retain them as recognized or release them as recognized. And do not retain them with wrongful intent resulting in cruelty on your part. And whoever does this actually wrongs his own self…” (2:231) The divorce was momentarily the topic of our conversation. We must now move on to the main issue. Why do cases of divorce, violence against men based on gender, and violence against women based on gender occur? Before concentrating on reforms that will help both men and women, we should take into account its causes as opposed to just one-sided male reformation. There is no denying the fact that men are largely ignorant of their commitments whereas women are typically completely unconscious of their rights and empowerment. The movements for reform continue to gain some traction among men, but among women, there are essentially no forums for talking about or reminding them about this issue. Given the scenario, particularly the three incidences stated in Miss Kaniz Fatma's article, we must promote awareness for both men and women, which means we must try to reform both males and females in order to prevent violent incidents. ---- A regular columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a classical Islamic scholar [Aalim, Faazil and Mutakhassis Fi al-Adab al-Arabi wa al-Ulum al-Shariah] with a Sufi background and an English-Arabic-Urdu Translator. Urdu Article: Men Are Not Always Cruel and Women Are Not Always Oppressed مرد ہمیشہ ظالم نہیں ہوتے اور عورت ہمیشہ مظلوم نہیں ہوتی URL: https://newageislam.com/islamic-society/comment-men-cruel-women-oppressed/d/130347 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

Lived Reality as a Palestinian

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 1 August 2023 What It Means To Be Palestinian: Stories of Palestinian Peoplehood By Dina Matar London, United Kingdom: I.B Tauris & Co. Ltd Pp214. ISBN: 9781848853638 ------- The problem and issue of Palestine is one of the longest running in our contemporary history. It is a legacy of the British Imperialism and attained a stature of intractable conflict with the creation of Israel that happened by displacing the indigenous native population of Palestinians in 1948. They remember this tragedy as Nakba and they commemorate it on 14 May, each year. Since the first Nakba that is synonymous with the unjust creation of Israel, the Palestinians have witnessed similar Nakbas during different phases of their contemporary history. The Nakba hasn’t stopped for Palestinians but they are made to live and relive Nakba throughout their lives. Millions continue to be homeless refugees in different Arab countries and those who inhabit the occupied territories of West Bank and Gaza of what now has remained of Palestine, live in a perpetual fear of being rendered homeless by the Israel. Exile and homelessness aren’t the only issues that are baffling Palestinians but illegal detentions, torture, blowing the homes and even assassinations are the gruesome realities that are a part of their daily lives. The book as the name suggests isn’t a text that deals with the historical or political roots of Palestine issue, but its primary focus are the lives of the common Palestinians, who have lived and experienced the ramifications and impact of this conflict on their lives. In a way it is contemporary history of Palestine too because Palestinians and Palestine Issue can’t be separated from each other. They are so mired and entangled with each other that they overlap in any discourse about Palestine. In Palestine Political is Private and Politics has a deep impact on the lives of individual Palestinians. This book is a testimony of the same fact. In her Preface of the book, Dina Matar explains the problems that are beset while representing Palestinians. “First that Palestinian history tends to be viewed solely in relation to Israeli history or narrative; and second that the story of the Palestinians, as ordinary human beings subjected to violent forms of power, remains a largely hidden one”. About the subject matter of the book Dina explains, “This book seeks to ascribe agency to the Palestinians, not as helpless victims of forces beyond their control, as they have often been portrayed, but as actors at the centre of critical phases of their modern history”. (P-xii). In her Prologue, Dina describes the stories that are related in chronological order which correspond to certain phases in history of Palestine. These stories begin with the revolt of 1936 against British rule in Palestine and end with the Oslo Accords (1993). The book is based on the in-depth interviews and conversations with the Palestinians that are spread across various countries and those who inhabit the occupied parts of Palestine. Thus, this book is a contribution to the oral history of Palestine issue. It tries to capture the complexities of Palestinian experiences through personal stories. It is a testimony towards reliving memory and what memory can do. From these stories no conclusions have been drawn and only an epilogue has been written at the end that keep the story of Palestinians open ended. The book is divided into five chapters. The first chapter, On the Road to Nakba: Palestine as a Landscape and a People, 1936-48, describes various stories of Palestinians who have lived that experience and how some Palestinians who left as small children, continue to harp deep imprints of the exile and still long to return but that longing and perpetual exile never came to an end. The ethnic cleansing of Palestinians started with the creation of Israel as thousands were expelled from their villages and lands that were illegally occupied through military might by the Zionists. Some of the personal stories describe how the everyday problems were resolved within a clan by a head and there was no need to approach the courts for arbitration. Courts were approached only when problems arose over land between Jews and Arabs. Mutual co-existence with the Arab Jews was normal but when the migrant Jews came the problems started then only. Thus the creation of Israel changed the whole course of lives for Palestinians. There were Palestinians who thought this displacement was temporary and they would go back to their native land again, but that desire and dream never came true. The chapter second is titled, Living the Nakba: In the ‘Perilous Territory of Not Belonging’, 1948-64. It relates the stories of Palestinians whose severance from their land and places structured and shaped their tragic experiences. Their longing for their native land continued with the hope that they will return back one day, but with each passing day the hopes and chances of returning got diminished. This chapter also describes the stories of Palestinians living in Israel and the writers living in Israel who contributed to the Palestinian resistance. Raising the Fedayeen: Between Romance and Tragedy, 1964-70 is the title of the third chapter. It describes the birth and evolution of Al Fatah as an armed insurgent wing of Palestine Liberation Organization (PLO) and the romance gun and armed insurgency brought with it. It describes the story of Laleh Khalid the young guerilla who hijacked an aeroplane. This period witnessed a vibrant women activism and their active participation in resistance movement. Becoming a Fedayeen was romantic and dream of most youth. But this period wasn’t without its downfalls. There were clashes and skirmishes between Palestinian guerillas and Jordanian army. Resistance lost its vibrancy and women too were retrograded to oblivion. Pessimism dawned on the resistance movement, and many resistance cadres were arrested or detained. Now the survival in jails became a priority and thus a new generation of children of resistance was born. The fourth chapter is titled as Living the Revolution: Living the occupation, 1970-87. It describes the decadence and loss of the two decades of gains that Palestinian resistance had achieved. It describes the trauma and memories associated with this decadence. It describes the lives of Palestinians in Jordan, Lebanon, Israel and in occupied Palestinian territories. In a brutally honest manner, it describes how the Palestinians were killed by Syrian army when they fell out with PLO and its leader Yasser Arafat. The situation in Lebanon was no different. Palestinians were killed and rendered homeless by Lebanese state too. The common Palestinians were disillusioned with policies and stance of Yasser Arafat who according to them left them in lurch and helpless in Beirut. The Palestinians criticize the armed struggle for the miseries it brought in its wake that included the internecine battles among various Palestinian groups. The lack of empathy of Palestinians for each other added insult to injury. Children of the Stones: Living the First Intifada is the last chapter of the book that describes the resistance of new political motivated young generation of Palestinians who resist the Israeli occupation through stones. It then describes the culmination of what is known as the First Intifada in the form of Oslo accords. A brief reference to suicide bombing that characterized the second intifada with the Hamas coming to the fore and the armed insurgency became vibrant option again, is too described at the end of this chapter. Overall, the book is an important contribution to the oral history of Palestinians and it provides a rare insight in the lives of the ordinary and other important Palestinian individuals. The author needs to be congratulated for her efforts and pain sticking research in transcribing in black and white the experiences that Palestinians went through over these many decades. Despite the book ending at year 1993 and more than two decades have passed since then with many new stories and oral history that needs to be documented now, but that doesn’t reduce the worth of the book. It is an essential read for anyone having an interest in Palestine conflict. The stories of the book meticulously describe the impact, influence and ramifications the conflict of Palestine has over the people of this land. It documents and analyses the different problems; Palestinians face in different lands. It is truly a recommended read and any student or scholar of Palestinian history can hardly afford to miss this book. ---- M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/books-documents/lived-reality-palestinian/d/130345 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

Ali Sardar Jafri's Cementing Poetry

By Sumit Paul, New Age Islam 1 August 2023 "You needn't be academically inclined to write fine poetry but if you're academically sound, your poetry will reflect that aspect of your personality." Reynold A Nicholson to his student, Dr Muhammad Iqbal Ali Sardar Jafri ------ Academically sound Iqbal's poetry underlines this facet of his magnificent persona. The same can be said about the great Ali Sardar Jafri, whose death anniversary falls on August 1. Though expelled from AMU for his Communist ideology (he later completed his Graduation from Zakir Husain College) and also from Lucknow University, while pursuing M A, Jafri's entire oeuvre reflects his erudition and academic bent of mind. A coeval of Pakistan's legendary Urdu poet Faiz Ahmad Faiz, Ali Sardar Jafri also upheld the loftiest human values like equality, humanity and universality in his poetry. Though Jafri wrote prolifically, you don't come across religiously surcharged poems, Nazms, Ghazals and couplets in his corpus of works. This couplet of Jafri underlines his religious viewpoint: Ye Mai-Kada Hai, Yahan Gunaah Hain Jaam-Ba-Dast Vo Madrasa Hai, Vo Masjid, Wahan Milega Savaab. Or Iss Duniya Mein Dikha Dein Tumhein Jannat Ki Bahaar Shaikh Ji Tum Bhi Zara Koo-E-Butaan Tak Aao Throughout his life, Jafri talked only about peace and non-violence. Religion never figured in his scheme of poetry: Amn Ki Baat Karta Hoon, Mujhe Mazhab Se Nahin Koi Sarokaar Mulla-Maulviyon Se Karo Baat Deen Ki, Unhein Hai Is Ki Darkaar (I speak only of peace, I've nothing to do with religion/ Talk to clerics regarding faith, they're in need of it). So zealous was he in mending the relations between India and Pakistan that Prime Minister of India Atal Bihari Vajpayee carried Jafri's last anthology Sarhad on his bus journey to Lahore in 1999. Atal Bihari Vajpayee made history when he presented Sarhad, as a national gift, to the then prime minister of Pakistan Nawaz Sharif, during the historic Lahore Summit, 20–21 February 1999. It was also a milestone in Jafri's life. Sarhadein Kheench Deti Hain Had Ki Lakeerein Darmyaan-E-Mumalik Iss Lakshman Rekha Ko Mita Do Jafri served all genres of poetry and also wrote lyrics for films like Dharti ke Laal (1946) and Pardesi (1957). He also produced a film, 'Gyarah Hazaar Ladkiyaan' (1962). K. A. Abbas directed the movie. The film was co-produced by the poet Ali Sardar Jafri, who also helped co-write the story with Abbas. Produced under the Film Friends banner, it had music by Datta Naik (famous as N Datta). The movie had some of the most beautiful songs sung by Rafi, "Dil Ki Tamanna Thi Masti Mein Manzil Se Bhi Door Nikalte" and "Mere Mahboob Mere Saath Hi Chalna Hai Tujhe" are still popular, albeit only among the connoisseurs and those having ears for exquisite music and poetry. Jafri's motivational poetry still enthuses all those who feel demoralized in their life's journey. One of his immortal quatrains never fails to galvanize those who're about to give up: Sirf Ek Mit-Ti Hui Duniya Ka Nazara Na Kar Aalam-e-Takhleeq Mein Hai Ek Jahan Ye Bhi Toh Dekh Maine Maana Marhale Hain Sakht, Raahein Hain Daraaz Mil Gaya Hai Apni Manzil Ka Nishaan Ye Bhi Toh Dekh (Just don't look at one fading world/ Look at another world under creation/ Agreed, halts are tough and paths, long and wide open/ Don't forget that the signs of your destination are also visible). Let's perpetuate the exalted spirit enshrined in Ali Sardar Jafri's cementing poetry and profess peace and bonhomie more than god and religion, two most divisive and diabolical words at the moment. ---- 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/ali-sardar-jafri-poetry/d/130344 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