The Prophet Muhammad PBUH as a Mercy to All Worlds: Proofs of His Prophethood - Part 4

By Kaniz Fatma, New Age Islam 12 February 2024 This Part Provides A Few Proofs That Demonstrate The Prophetic Status Of The Prophet Muhammad (Peace Be Upon Him), In Response To The Commentator, Namely Rizz, Who Asked For Proofs Of The Prophetic Status. ------ (Representative photo from file) ------ Some Christians and Jews want evidence supporting Muhammad's (peace be upon him) prophetic status. It is an extremely weird thing that they have never attempted to acknowledge the proofs regarding the arrival of the Last Prophet that are stated in the Bible and the Quran. Allah Almighty says in the Quran: “And when there came to them a Book from Allah confirming that which was with them—although before they used to pray for victory against those who disbelieved—but [then] when there came to them that which they recognized, they disbelieved in it; so, the curse of Allah will be upon the disbelievers.” [2:89] Maulana Shafi Usmani, the author of the Maarif ul Quran, says, “The Torah had in several places foretold the coming of the Holy Prophet. The Jews themselves used to tell the Arabs that a new prophet and a new Divine Book were soon to come. But when the Holy Quran came down from Allah, even when they had recognized its authenticity, the Jews denied it out of sheer spite. The verse says that the Holy Quran confirms the Torah. It means that the Holy Quran is concrete evidence of the truth of the prophecies made in the Torah about the coming of the Holy Prophet and of the Holy Quran. One who believes in the Torah cannot justifiably deny the Holy Quran and the Holy Prophet, for such a denial would involve a denial of the Torah itself.” (Maarif ul Quran, 2:89) Maulana Maududi writes in his commentary: “Before the advent of the Prophet, the Jews were eagerly awaiting a Prophet whose coming had been prophesied by their own Prophets. The Jews used to pray for his advent so that the dominance of the unbelievers could come to an end and the age of their own dominance could be ushered in. The people of Madina were witnesses to the fact that these same Jewish neighbours of theirs had yearned for the advent of such a Prophet. They often used to say, ‘People may oppress us today as they wish, but when our awaited Prophet comes, we will settle our scores with our oppressors.’ Since the people of Madina had themselves heard such statements, they were inclined to embrace the religion of the Prophet all the more readily, lest their Jewish neighbours supersede them in acquiring this honour. It was therefore astonishing for them to find that when the promised Prophet did appear, those same Jews who had so eagerly looked forward to welcoming him turned into his greatest enemies. The statement ‘and they recognized it’ is confirmed by several contemporaneous events. The most authentic evidence in this connection is that of Safiyah, a wife of the Prophet, who was herself the daughter of one learned Jewish scholar (Huyayy b. Akhtab) and the niece of another (Abu Yasir). She says that when the Prophet migrated to Madina, both her father and uncle went to meet him and conversed with him for quite a while. When they returned home, she heard the following conversation: Uncle: Is he really the same prophet whose advent has been prophesied in our Scriptures? Father: By God, he is. Uncle: Do you believe that? Father: Yes. Uncle. Then what do you intend to do? Father: I will continue to oppose him and will not let his claim prevail as long as I live. (Ibn Hisham, Sirah, eds., Mustafa al-Saqqa’ et al., 2 vols., II edition, Cairo, 137511955, see vol. 1, pp. 518 f. See also Ibn Ishaq, The Life of Muhammad, tr. and notes by A. Guillaume, London, Oxford University Press, 1955, pp. 241 f. – Ed., cited in Tafhim al-Quran, 2:89. According to some commentators, the Jews previously prayed, “O God, send this prophet we find written off in our [book], so that we can punish the idolaters and slay them,” but they then rejected him—that is, Muhammad—because he was not of the Israelites. (Tafsir Ibn Kathir, 2:90). Some traditions relate that some Arab Muslims, who were formerly idolaters, would remind the Jews by saying, “Reverence God and embrace Islam. You used to ask for victory over us by means of Muhammad while we were people of idolatry, telling us that he was being sent and describing his attributes to us” (Tafsir Tabari, 2:90). Some commentators believe that that which they recognized could also be understood to mean “that which they knew” or “that which they were acquainted with” and did not stem from a detailed description of the Prophet, but rather from an understanding of the general attributes of prophethood and truth that he displayed (Tafsir Razi, 2:290, cited in the Study Quran). This essay titled ‘The Prophecies of Prophet’ investigates the Prophet Muhammad’s prophetic status, emphasising his several prophecies of the future that are based on genuine hadith and scriptures from the Qur'an. It emphasises how these prophecies, which were given access to the invisible world, came to pass as predicted, which makes them among the strongest evidence of his prophetic abilities. The Prophet Muhammad, peace be upon him, is true, as evidenced by several signs and proofs mentioned in the Quran and the Bible. He didn't have any sin or small-time resentment, for instance. He grew up in the Arabian Peninsula as one who did not know how to read and write, did not travel outside its limits to acquire religious knowledge, and did not spend any time learning religion. At forty years of age, he brought information from heaven that no previous or subsequent generation could have. Allah also provided him with additional protection and care, which kept him secure during trying times. He surely would have been executed if he hadn't had this protection. Both the Torah and the Injeel (Gospel) foretold of his coming. When some of the People of the Book—Jews and Christians—saw that the prophecies mentioned in their books were applied to the Prophet Muhammad (peace be upon him), they converted to Islam. The Old and New Testaments of the Bible, as well as the versions recognised by the People of the Book, still contain passages that explicitly allude to the prophetic status of Muhammad (peace be upon him). The Gospel of Barnabas, which Christians consider to be the most authentic of the Gospels, contains one such passage. During the lifetime of the Prophet Muhammad, Abdullah ibn Salam—a Jew before converting to Islam—said, "I immediately knew that this was not the face of a liar." "I have never heard anything superior or more balanced than this," remarked Tufayl ibn 'Amr. Several people validated his prophetic status due to his credibility as an honest person. After forty years of cohabitation, Quraysh's leadership declared, "We have experienced nothing but honesty from him." After seeing miracles, some people came to believe because they realised that nothing ordinary could have explained these incredible events. [See Mohammad Elshinawy, The Final Prophet: Proofs of Prophethood of Muhammad PBUH] God Almighty revealed the evidence supporting Muhammad's prophetic status in such a way that it is obvious to any sincere inquirer. God Almighty says, “And [even] if We opened to them a gate from heaven and they continued therein to ascend, they would say, ‘Our eyes have only been dazzled. Rather, we are a people affected by magic.’” (Surat Al-Hijr 15:14–20) A prerequisite for having a genuine faith in Islam is the belief in all of God's prophets and messengers, and the Prophet Muhammad (peace be upon him) is certainly no exception to that rule. Allah says, “Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and the last of the prophets. And ever is Allah, of all things, knowing." (33:40) This verse suggests that the Prophet Muhammad is the final prophet and messenger of Allah and that anyone who rejects the prophetic status of Muhammad (peace be upon him) has denied the existence of the One who sent him, that is, God Almighty. ---- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. Previous Article: Part 1: The Prophet as a Mercy to All Worlds: His Moral Conduct and Compassion for Unbelievers - Part 1 Part 2: The Prophet as a Mercy to All Worlds: His Forgiveness and Compassion for Unbelievers - Part 2 The Prophet as a Mercy to All Worlds: Islam Spread Via the Virtue of Noble Character Rather Than the Sword - Part 3 URL: https://newageislam.com/islamic-personalities/prophet-mercy-worlds-prophethood-part-4/d/131701 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

"Be It a Stone or A Drop of Blood, All Things Have the Same Soul"

By Sumit Paul, New Age Islam 12 February 2024 While reading my favourite Turkish poet Nazim Hikmet, I stumbled upon a profound thought that immediately reminded me of Allama Iqbal's famous couplet in Urdu. Both the greats conveyed a sublime and seminal message in their own inimitable way. Nazim wrote, " Be it a stone or a drop of blood, all things have the same soul." Iqbal said, “Haqeeqat Ek Hai Har Shai Ki Khaaki Ho Ya Noori / Lahoo Khursheed Ka Tapke Agar Zarre Ka Dil Cheerein" (The reality of every object is the same, whether worldly or celestial / The blood of the sun will ooze out if the heart of a particle is vivisected). This is indeed uncanny as to how two evolved minds think in a similar and synchronized manner without ever meeting each other. Nazim Hikmet and Iqbal's thoughts encapsulate a profound understanding of the interconnectedness of all beings and entities in the universe. It reminds us that regardless of our apparent differences, we are all bound together by the essence of existence. These thoughts compel us to recognize the inherent value and dignity in everything that surrounds us, from the simplest pebble on the ground to the most complex living organism. By embracing this perspective, we can cultivate empathy, compassion, and a deep appreciation for the intrinsic beauty that resides within the seemingly ordinary. Ultimately, the words of the two greats invite us to perceive the world through a lens of unity and to honour the intricate tapestry of life that encompasses us all. Humans, plagued by differences, distinctions, divisions and discrimination, must come together and treat each other as fellow humans without all mundane concerns and considerations of caste, class, creed, colour, country, contours, culture, civilization and continent/s. These words exhort us to go beyond mere respect for humanity and enable us to relate to all that we come across in our life's journey. Turkish poet and mystic Yunus Emre would say, "When I find a stone on the road, I don't kick it away. I lift it and place it somewhere else. I cannot show disrespect even to a stone, for, it has its own level of consciousness and I must respect that." This is the zenith of empathy, full-flowering of consciousness and a perfect manifestation of a conscientious heart. We're perpetually in a state of strife, unhappiness and agitation because of our perceived differences and superiority/inferiority complexes. But if we learn to see people of all hues as our equals, all creatures as our extensions and all living and non-living objects as our offshoots, there'll be no dichotomy and we'll be one. I'm an audaciously optimistic person and I believe that eventually a day will come, though none of us will be able to witness in our lifetime, when ALL humans will call themselves just humans and not as Sanatanis, Christians, Sunnis, Methodists, Indians, whites, blacks, Brits and all that jazz. Do I sound too impractical? Maybe not. ---- 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/stone-blood-soul-turkish/d/131697 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

Ram Has Been Glorified In Urdu Literature: Urdu Poets Wrote Paeans To Ram

By New Age Islam Staff Writer 10 February 2024 Islamic Scholars Of India Have Advised Indian Muslims To Have A Cautious Approach Towards Rama For This Reason. If Rama Was A Prophet, Disrespecting Him Would Be A Kufr As Per The Quran Because The Quran Enjoins On Muslims To Respect All The Prophets. Main Points: 1. Allama Iqbal wrote a poem on Ram. 2. Urdu poet Chakbast wrote a poem on Ram's 14 year exile to the forest. 3. Ramayana was translated into Urdu and Persian. 4. Translation of Ramayana was done in Khilji and Tughlaq regimes. 5. Mughal emperor Akbar ordered the translation of Hindu texts including Ramayana. ------ Artists make religious paintings during the 7th Edition India International Ramayana Mela 2024, at Purana Qila, in New Delhi on Saturday. (ANI Photo/ Jitender Gupta)(Jitender Gupta ) ---- Khalid Alvi's article studies the approach of Urdu poets and writers towards Rama and finds that Urdu literature has kept Rama and Sita in high esteem. This is because of the fact that Urdu has been the language of both Hindus and Muslims. During the Mughal period, Hindus even learnt Persian. Great Urdu writers like Tilok Chand Mahrum, Pandit Dattatreya Kaifi, Devendra Satyarthi, Pandit Brij Narayan Chakbast, Pandit Daya Shankar Nasim, Josh Malsiyani, Gulzar Dehlavi, Dr Jagan Nath Azad (who wrote Pakistan's national anthem) and hundreds of others were Hindus. The Hindu and Muslim writers and poets together created a linguistic community that glorified the multicultural ethos of India. Amir Khusrau, Ghalib, Iqbal, Hali, Josh Mallihabadi, Chakbast, Mohsin Kakorvi and other poets sang paeans to Indian culture and Hindu religious personalities including Ram. Ram has been considered a sage or a rishi even by some Islamic scholars. They believe that he may be a prophet raised in India. The Quran says that God raised prophets and messengers in every part of the world. So, prophets must have also been raised in Indian sub-continent as well. Moreover, the Quran also says that prophets were raised in every community speaking their language. This may also mean that prophets were also raised in every linguistic community. Since Sanskrit was the mother language of a vast population of the Indian subcontinent, prophets speaking Sanskrit must have also been raised in India. Since Rama is considered a prominent religious figure in India since ancient times, some Muslim scholars justifiably believe that Rama may be a prophet of the Hindu community. Islamic scholars of India have advised Indian Muslims to have a cautious approach towards Rama for this reason. If Rama was a prophet, disrespecting him would be a kufr as per the Quran because the Quran enjoins on Muslims to respect all the prophets. Allama Iqbal wrote a poem on Ram from the same point of view. Pandit Brij Narayan wrote the poem 'Ramayan ka ek scene'. Ramayana and other religious Hindu texts were translated not only into Urdu but also into Persian. A Sufi of Delhi Abdur Rasheed Huma during the 1950s possessed a book that had the genealogy of prophet Seeth a.s., the son of Hadhrat Adam a.s. In the genealogy, Ram was shown as a descendant of Hadhrat Sheeth a.s. Ram is believed to have been born in Ayodhya and the grave of Hadhrat Sheeth a.s. is also believed to be situated in Ayodhya. This corroborates the genealogy of Hadhrat Sheeth a.s. possessed by Sufi Abdur Rasheed Huma. Therefore, Indian Muslims pay respect to Rama and Sita and this respect reflects in their literature. ------ How Ram, Ramayana Live in Muslim imagination By Khalid Alvi Feb 03, 2024 There is much evidence to suggest that the extraordinary sacrifices and inspiring character of Lord Ram attracted many Muslim kings as well as ordinary Muslims. It is not certain when and who declared that Muslims in general do not respect Lord Ram. Political disagreement with Hindutva politics is one thing but Muslims are duty-bound to respect the prophets of every religion. The Quran states that God has sent his messengers in every community and in every part of the world. Imam Hanbal referred to a hadith which states that 1,24,000 messengers of God were incarnated on the Earth. The Quran mentions some of them by name and even Gautama Buddha has been mentioned as Zul Kafil (inhabitant of Kapilvastu). Having said as much, there is much evidence to suggest that the extraordinary sacrifices and the inspiring character of Lord Ram attracted many Muslim kings as well as ordinary Muslims. Kabir alludes to Ram as a synonym of God and not as the king of Ayodhya. He states: “Kya Kashi Kya Osar Maghar, Ram Hriday Base Mora” (Both Kashi and deserted Maghar are the same to me because my God, Ram dwells in my heart). Interestingly, Ram is a word which is common in Persian as well. In Persian, “Ram Kardan” denotes conquering. Not only in India but in several Muslim countries, Ram is an ideal of humanity and sacrifice. In Bali, western Papua, Sumatra and Sulawesi (all regions of Indonesia) Ram Leela is celebrated with great enthusiasm and energy. Some of the Indonesian Muslims fast during the 30 days. Recently, Tehran University commissioned Persian translations of the Ramayana. Translating Valmiki Ramayana started during the Khilji and Tughlaq regimes. But these translations have been lost, their references survive in history books. Akbar had established a translation department and ordered translations of Hindu texts including the Ramayana. Abdul Qadir Badayuni, a historian and a contemporary of Akbar mentions several of these translations in his Muntakhab-ul-Tawarikh. Mulla Saad-ullah Masih Keranvi translated the Ramayan on his own during the reign of Jahangir. This translation consists of 5,407 stanzas. Though a politically ineffectual king, the Mughal ruler Farrukh Sayyar was a patron of the arts and commissioned the translation of Valmiki’s Ramayana into Persian in 1715 AD. Mirza Mazhar Jaan-e-Jaa, an 18th-century saint, writes that there is no harm if we call the almighty Parmeshwar or Ram, instead of God. The last Mughal king, Bahadur Shah Zafar, used to distribute presents on the eve of Ram Leela every year and used to watch the Ram Leela. The greatest poet of Urdu, Ghalib once visited Banaras and wrote: “In this charming city every boy is Lakshman and Ram and if I were not afraid of being made fun of by my enemies, I would have worn a Janeu, put Tilak on my forehead and sit on the bank of the Ganga.” Altaf Hussain Hali, a close associate and biographer of Ghalib has described Ram endearingly as “Hubb-e-Watan”. “Paaon Uthta Thha Us Ka Ban Ki Taraf Aur Khinchta Tha Dil Watan Ki Taraf. Guzrey Ghurbat Mien Is Qadar Mh-O-Saal Par Na Bhoola Aayodhya Ka Khayal. Teer Ik Dil Mien Aa Key Lagta Tha Aati Thi Jab Ayodhya Ki Hawa.” (Though he was heading into the woods, his heart was torn towards his homeland. He spent many years in alien lands but couldn’t forget Ayodhya. Whenever he sensed the wind coming from Ayodhya, it pierced his heart.) Allama Iqbal, the Islamic poet also called the philosopher of the East, saw Ram in the light of Islamic teachings. “Hai Ram Ke Wajood Pe Hindosta(N) Ko Naaz Ahl-e-Nazar Samajhtey Hain Us Ko Imam-E-Hind. Aijaz Us Charagh-e-Hidayat Ka Hai Ye Hi Roshan Tar Az Sehar Hai Zamaney Mien Sham-E-Hind. Talwar Ka Dhani Tha Shuja-At Mien Fard Tha Pakeezgi Mien Josh-e-Mohabbat Mien Fard Tha” (India is proud of the existence of Ram, those who have real discernment and insight consider him to be the prophet of India. It is the miracle of his teachings that the twilight of India is brighter than the aurora. He was not only a skilled warrior and an accomplished swordsman but also unique in his purity and his spirit of love). Qurratulain Hyder, the great Urdu novelist, refers to Ayodhya several times in her Aag Ka Darya. Beneath layers of philosophy lies Hyder’s thesis that religion is influenced by its milieu. She cites a piece of poetry that evokes Sita as the ideal woman. An important character of her novel, Champa, who appears throughout the novel in different forms, mentions Ram and Sita as the ideal couple and Ayodhya as a paradise on earth. Another of Hyder’s novellas, Sita Haran, compares the agony of Indian women with Sita’s story and predicament. Similarly, Kaifi Azmi’s poem Doosra Banbas conveys his message of love and is severely critical of those who politicise religion. There are innumerable references to Ram in Persian, Arabic and Urdu literature composed by Muslim scholars. There are at least 300 Urdu translations of Valmiki Ramayan as well as Ramcharita Manas. Some of the translators are Saghar Nizami, Nafees Khaleeli, Mehdi Nazmi, Safdar Aah, Talib Allahabadi, Imtiaz Khan, Molvi Abdussattar, Noorul Hasan Naqvi, Zafar Ali Khan, Zamin Ali Khan, and Tahira Banu Rind Rehmani. The reason for their love can be expressed in the words of Saghar Nizami: “Hinduon Ke Dil Mein Baki Hai Mohabbat Ram Ki Mit Nhi Sakti Qayamat Tak Hukumat Ram Ki” (The supremacy of Ram can never be vanquished because we Indians love Ram). ----- Khalid Alvi is an Urdu critic and literary historian. The views expressed are personal Source: How Ram, Ramayana Live in Muslim imagination URl: https://newageislam.com/interfaith-dialogue/ram-urdu-literature-poets-paeans/d/131689 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

Islamophobic Agenda about the Islamic Jizyah Narrative: Myth or Reality?

By Ghulam Ghaus Siddiqi, New Age Islam 10 February 2024 Throughout history, Jizyah—a system that offered protection to minorities in return for a tributary tax—has been common, especially in the Near East. Islam revised and altered the pre-Islamic Jizyah tax system, but it is no longer enforced in any Muslim countries. Al-Azhar University in Egypt, a reputable institution, asserts that the Jizyah is no longer applicable due to international law and multilateral agreements. However, Jizyah is a term that Islamophobes frequently use in their writing in an attempt to incite conflict between Muslims and non-Muslims and to weaken the democratic standards that both groups have come to accept. This makes this article vital reading for everyone who wants to dispel false information about Jizyah and counter the hateful, Islamophobic agenda. ------ Historically speaking, Jizyah was not an Islamic invention. In the past, Jizyah was a system that provided security to minorities in return for a tributary tax. This institution predated Islam and continued to operate outside the Islamic state as well. In other words, it was customary throughout history, particularly in the Near East. When Islam came, it modified and updated the pre-Islamic Jizyah tax system while maintaining its core elements. Since no Islamic or Muslim nation on earth currently enforces the Jizyah, you would be shocked to learn why I am writing about it. It is well known that the hard-line groups associated with the Taliban and ISIS formerly claimed to be calling for the Jizyah; they are no longer able to do so because of their downfall. The fact that Al-Azhar University in Egypt, a reputable institution among mainstream Muslims, has consistently asserted that the Jizyah is no longer applicable given the current global situation is extremely intriguing. This is because international law and multilateral agreements with contractual obligations have made everyone in the world a contractually protected individual, or Mu'ahid, rather than a dhimmi. However, hatemongers and Islamophobes never give up when they hear or see the word "Jizyah." Therefore, they will never stop inciting fear and spreading false information about dhimmis and the Jizyah. This is a study on the Islamic concept of Jizyah by Maulana Zafar Sahasrami, a classical scholar. He wrote this article in Urdu initially, and then Dr. Khushtar Noorani translated and published it in his book "Islam, Jihad, and Terrorism." I made some changes to this translation in the editing process, which I am sharing with interested readers below. ----- Imposition of Jizyah on Non-Muslims in Islamic States: Reality and Myth By Maulana Malikul Zafar Sahasrami Terminologically, Jizyah is the poll or capitation tax imposed on a non-Muslim subject in an Islamic state where he enjoys the security of his person and property by virtue of his accepting the sovereignty of the Islamic state. Sadly enough, it has drawn harsh criticism and condemnation from the enemies of Islam. In their propaganda campaign, they brand it as an unjustified and unjust act. The sense of reality in Jizyah does not dawn upon them. They are critical of it due to their parochial bias. So far as the scholarly orientalists are concerned, they seem to be shamelessly prejudiced. This is the reason that they do not bring out the reality of Jizyah to the people who do not deem it fit. No wonder; one’s scrutiny of Jizyah in light of the true Islamic concept will dispel all doubts surrounding it. As regards the imposition of the capitation tax, Imam Azam Abu Haneefa divided the non-Muslims into three classes: 1) the capitalist class; 2) the middle class; and 3) the poor class. The amount of Jizyah levied on the capitalist class is four Dirhams per month, that is, forty-eight Dirhams per annum. When converted into rupees, according to the current rate, it comes to approximately Rs 1250 per annum. The amount of capitation tax supposed to be paid by the middle class is twenty-four Dirhams per annum, that is, Rs. 625. The amount of the poll tax imposed on the poor class is twelve Dirhams per annum, which comes to Rs. 300 per annum. Upon closer examination, it becomes apparent that the Jizyah, enforced by the Islamic State in return for military protection of life and property, is almost nought. It is by no means be considered a burden. It is also important to remember that in the Islamic state, Muslims pay a higher amount than non-Muslims do. All Muslims, male or female, young or old, are required to pay the required alms and provide Zakat on earthly produce. They are also required to dispense charity. Non-Muslim women and children will not be subject to any taxes on the money they have put in the public treasury. It is important to make clear that not all non-Muslims are subject to a poll tax. Islam has, in this regard, prescribed certain conditions. If the preconditions are not fulfilled, the injunction of Jizyah stands null and void. In light of the conditions prescribed by Islamic jurisprudence, insane people, minor children, women, handicapped people, blind people, chronic patients, unemployed people, and decrepit old men stay exempt. Are these merits and strengths of Islam not adequate and sound enough to frustrate those enemies who falsely accuse that it exerts pressure on the non-Muslims to embrace it? These humane sides of Islam demolish their baseless charges. Let us further read the hollowness of their culpably false charges in light of the events and instructions. Imam Abu Yusuf, with reference to Khalid bin Waleed, writes in his book, Kitabul Khiraj: “The command of Jizyah stands null and void if a man grows decrepit, suffers from a physical ailment, becomes the recipient of alms and charity donated by a member of his religion, or has been reduced to destitution. As long as he stays in the Islamic state, the expenses of the members of his family, along with his own, for that matter, will be met from the public treasury.” [Kitabul Khiraj; p. 146; op. cit. Zia-un-Nabi; Vol. 4, pp. 308–309] Imam Abu Yusuf records another event in his book ‘Kitabul Khiraj’: During his caliphate, Farooq-e-Azam, while passing through a street, saw an old man stretching his hands in front of a door. Farooq-e-Azam went to him and asked him the reason for his begging. The old man answered that he had to pay the poll tax. He added that since he was a decrepit old man, he could not earn. So, he was begging. Farooq-e-Azam took him to his home and gave him something. Thereafter, he called the treasurer of the public treasury and directed him to take care of him along with those who were like him. The caliph added; I swear by Allah; I did not oblige him. We imposed a poll tax on him when he was young and earned money. But as he grew older, we ignored him. Then he recited this verse: “Alms are for the poor and the needy” [Surah Tauba: Verse 60/9:60]. He waived off the poll tax due on the decrepit old man and all those who were as decrepit as he. He declared it to be the responsibility of the public treasury to provide for them. [Kitabul Khiraj, Op. cit., ibid.] As recorded by Bilazari, during the caliphate of Umar bin Khattab (may Allah be pleased with him), some Christian lepers were given pensions from the public treasury. Besides food, they were also given cash. Abdullah bin Arqam (may Allah be pleased with him) was appointed to collect the poll tax from the Dhimmis, non-Muslim subjects in an Islamic state, with the following instructions: “Listen to my instructions attentively. One who subjects a Dhimmi to oppression, inflicts punishment more than he can tolerate, causes him harm, or takes anything from his possession against his wish and pleasure will be caught by me on the Day of Judgement.” [Kitbaul Khiraj, p. 150] As reported by Nafe, on the authority of Ibn Umar, the Prophet’s last admonition while leaving for a heavenly abode was as follows: “Carry out the responsibility of protecting their persons and property, the responsibility that I shouldered.” [Al-Ahkam-e-Sultaniya, 1974, p. 154] Imam Abu Yusuf writes that when Umar bin Khattab was seriously injured, on the verge of breathing his last, he left his will that concerns the non-Muslim subjects in an Islamic state. The will goes as follows: “I leave my will regarding the non-Muslim subjects for the caliph who will succeed me. In other words, he will fulfil the covenant he made with them. If an army—internal or external—attacks them, he should protect them with the help of his army. Do not impose such a burden on them as they cannot bear.” [Kitabul Khiraj; p.149] A Muslim killed a non-Muslim subject of an Islamic state in the early days of the religion without a legal justification. The Prophet (peace be upon him) then stated: “My first and foremost duty is to shoulder my responsibilities.” [Enayah: Sharh-e-Hidayah; Vol. 8, p. 256] For the maintenance of a high standard of justice, the prophet chopped off his head as per the retribution rule of Islamic law. The same kind of event took place during the caliphate of Ali (may Allah be pleased with him). The brother of the person killed forgave the murderer. But the caliph was not satisfied with it. So, he sent for the brother and added: “Perhaps you forgave the retribution because they threatened you. The brother of the person said, “Ammerul Mumineen! It is not so. I forgave the retribution after I took the blood money. Then he released the murderer and said, “The blood of our Dhimmi is like our blood. His money is like your blood money. A Muslim during Faruq-e-Azam's caliphate killed a dhimmi of Heera. The case was brought to the court of Faruq-e-Azam. He got the murderer arrested and handed over to the descendants who put him to death.” [Burhan Sharh-e-Mawahib Ar-Rahman, Vol. 2, p. 287] There is another note-worthy event. Once, a delegate of the Dhimmis from Samarqand came to Umar Bin Abdul Azeez with some complaints against Qainuqah, the commander of a Muslim army. The complaint was that he had banished the Dhimmis from a city to let the Muslims settle down there. Umar bin Abdul Azeez directed the Islamic governor of Samarqand to constitute a special court for the hearing of the case of Qanuqah and the complainants. As per the direction, a panel of Islamic judges under the supervision of Jamee bin Al-Hazir Al-Babi was constituted. The court decided in favour of the Dhimmis and ordered the Muslims to vacate the city. The Prophet said: “Allah makes his entry into heaven banned or forbidden for anyone who kills a Dhimmi without fault.” The rule of Islamic law does not discriminate between Muslims and Dhimmis. Everyone—poor, rich, Muslim, non-Muslim, and so on—is equal in the sight of Islamic laws. The Islamic state enjoys the power to order any Muslim to serve in the army for the protection and security of the country. However, the Islamic state cannot impose a command on the non-Muslim subjects to do the same. So, as a sort of substitution and for the safeguard and security of the country, they are imposed poll tax. Regarding the poll tax, read for yourself the texts of some covenant letters. The following letter was sent to the people of Quds after the Muslims became the custodians of Baitul Maqdis. The text of the letter is presented with reference to Tabari’s history: “In the name of Allah, the Most Merciful, the Most Beneficent; this is a letter that Umar wrote to the people of Baitul Maqdis. Their persons, properties, churches, crosses, sick, and healthy stay under protection. Their churches should neither be used as resorts nor should they be demolished. Their churches, the surrounding buildings, and their properties should not be tampered with. There should be no compulsion in the matter of religion. They should not be imposed trouble.” [Tareekh-e-Tabari: Volume 1, p. 245] The text of the pact concluded between Khalid Bin Waleed and Salubabin Nastuna, the representative of Heera, is as follows: “In the name of Allah, the Most Merciful, the Most Beneficent, this letter is from Khalid bin Waleed to Salubabin and the members of his community. I make a pact; if I can defend your person and property, I shall impose a tax on you. In the event of failure, I will not reserve the right to levy tax on you.” [Tareekhul Umam wal Malook: 1939, Vol. 4, p. 16] Let us also excerpt from a letter that the commander of the Iranian Muslims wrote to the Jurjana's emperor. “In the name of Allah, the Most Merciful, the Most Beneficent, this letter is to Suwal bin Razban and the people of Dahistan and Jurjan. It is incumbent on you to fulfil the conditions of the pact. It is obligatory on us to protect and safeguard you.” Imam Yusuf explains the pacts, regarding poll tax, drawn between Muslims and non-Muslim subjects in an Islamic state in Kitabul Khiraj: “The Muslims will encounter the enemies, who attack the Dhimmis. They will safeguard them against the enemies on the condition that they pay them a poll tax. Entire Syria was thus conquered.” [Kitabul Khiraj, p. 165] The aforementioned explanation makes it clear that the poll tax is not unnecessarily imposed. It is imposed for the protection of persons and property the Islamic State guarantees. Allama Ibn Usaid Andalusi comments on poll tax in his book ‘Al-Muqaddamat’: “The poll tax imposed per year on non-Muslim subjects in an Islamic state is in return for protection. Under its protection, non-Muslim subjects lead their levies peacefully. The Muslims will fight their enemies to save them. These non-Muslim subjects will not be made to fight Jihad, which is a religious duty of the Muslims alone.” The above-quoted lines present the true picture of the poll tax. Now, if someone stoops to go against the tolerance of Islam, it is nothing but his parochial bias. If one scrutinises the true spirit of the poll tax imposed by Islam from the correct perspective, he will develop awareness and surely alter his preconceived notions against Islam. History bears witness to the fact that sometimes the Muslims failed to defend and protect the non-Muslim subjects of an Islamic state. But the Muslims had been true to their pact. Owing to their failure to safeguard the Dhimmis, they returned the poll tax. Under the leadership of Abu Obaida bin Jarrah, the Islamic army took control of Syria, Palestine, and Lebanon. A few locations were still under the control of the adversaries of Islam. Harqal-e-Azam left no stone unturned. To save his territory, he was all ready to lay down his life along with that of his people. He tried to gather disintegrating power. He knew that he would be able to give the Muslims a crushing defeat if his people stood united. Abu Ubaidah, on the other hand, also smelt the war strategy. He ordered all of his army leaders to gather in one place to vanquish the enemies of Islam. Abu Ubaidah also directed and instructed the leaders of the army to return the amount to the Dhimmis taken from them as poll tax for their safeguard. It was difficult for them to render their duties to them in such a situation. When the army leader set out from their respective places, the announcement was made: “O dhimmis! We had collected poll tax from you in order to safeguard you against outside attacks. Sadly enough, we cannot render our duties now, so we are returning the poll tax collected from you.” People did not believe in what was announced. But they were taken aback when their money was returned to them. With tears in their eyes, the Dhimmis wished them good-bye with the following words: “No one can stop you; it is a must for you to go. But rest assured that we will wait for you eagerly. We would like to listen to the clatter of the hooves of your horses. It is so because we loved your slavery more than this freedom. We would love for you to return as our rulers.” The amount returned to the Dhimmis was not small. The amount returned to the Dhimmis of one city came to be seven lakh Dirhams. The poll tax also refers to the fact that those who pay it will no longer be responsible for fulfilling their duties towards the protection of the nation. So, when the Dhimmis were ready to serve the nation and protect it, the poll tax collected from them was returned to them. The king of Albab, a region near Armenia, demanded Suraqa bin Amr, the governor of Albab: "...that their poll tax should be waived off. They will side with them against their enemies and fight bravely. Suraqa agreed. He apprised Umar bin Khattab, the Caliph, of it. Umar bin Khattab not only approved of it but also praised this step." [Tareekhul Umam Wal Muluk, Vo: 5, p. 256] Allama Yaqootul Hamwi records the same report in his book. It concerns the people of Jarjuma, near Antakiya. He writes: “Abu Ubaida appointed Habeeb Bin Muslema Al-Fahari as the Governor of Antakiya. He attacked Jarjuma. The people of Jarjuma entered into a pact with him on the following conditions: that they would side with the Muslims against their enemies. They will spy on their enemies, provided that no poll tax is collected from them.” [Mu-ajmul Buldan, Vol. 2, p. 123] Tabari also documented an agreement made between the Azerbaijani people and Utgbah bin Farqad: “In the name of Allah, the Most Merciful, the Most Beneficent, it is the letter of covenant from Utbah bin Farqad, the vicegerent of Umar bin Khattab, the Caliph. A pact was drawn that he would protect the lives of those who live on the plain, mountains, and outskirts. Their persons and properties were supposed to be protected if they paid the poll tax according to their capacity. Those who would fight Jihad with the Muslims would be waived.” [Tareekh Tabari, Vol. 5, p. 25] Islam approves of no pressure or force exerted on the Dhimmis to pay the poll tax. As recorded in Kitabul Khiraj, Ali (may Allah be pleased with him) instructed: “Do not take their winter and summer clothes, eatables, and animals they use for farming under the name of collecting poll tax. Do not give blows with a whip to anyone for collecting the poll tax, nor ask anyone to remain standing as a punishment, nor do the auction of another’s possessions or anything else for collecting the poll tax. We have appointed their masters. Now it is obligatory for us to collect the poll tax from them in a graceful way. If you disobey discipline, Allah will take you to task. If I gather information about your failure to carry out my order, I will dismiss you.” [Kitabul Khiraj, p. 18] In ‘Mushkilatul Hadith’, Imam Tahawi instructed Abu Ubaidah bin Jarrah (may Allah be pleased with him), the conqueror of Syria, with reference to Faruq-e-Azam: “Command the Muslims not to persecute the Dhimmis, not to harm them, not to take their wealth, but to do so as prescribed by Islam.” Islam denounces the act of persecution, oppression, or any other wrong done to non-Muslim subjects in an Islamic state. The protection of their persons and properties is as essential as the protection of the persons and properties of the Muslims. The Prophet (peace be upon him) is reported to have said: “One who kills a non-Muslim subject—who has entered into a pact—will never be able to smell the fragrance of heaven.” [Bukhari] When, for the first time, Baitul Maqdis was conquered, Caliph Umar bin Khattab went to Baitul Maqdis. He visited the holy places with a Christian guide, namely Butrairak. During his visit to the holy places, the Muazzin sounded the call for Salaat. The guide asked him to offer Salaat in the church. But Umar declined, with a view to championing the rights of the Dhimmis. He added: “If I offer Salaat in your church, the next generation of Muslims may claim your church with the instance of my prostration here. The people will raise doubt and question the tolerance and justice preached by Islam.” Islam prohibits believers from subjecting non-Muslim subjects to any sort of indignity. Simultaneously, it punishes any Muslim who subjects an individual non-believer to persecution. Orientalists also accept the fact that Islam does not persecute non-Muslim subjects in the name of collecting poll tax. Philip K. Hitti writes: “Poll taxes were collected from non-Muslim subjects very mildly and gently. The legal decisions in their cases were heard and delivered by their religious leaders.” [Op. cit: Seeratun-Nabi, Vol. 4, p. 506] For a better understanding of the poll tax, read for yourself the statement of Hazrat Ali (may Allah be pleased with him): “Verily, the Muslims accepted the pact of the Dhimmis so that their properties and blood might be like the properties and blood of the Muslims.” We hope that the above pieces of evidence will not only dispel the doubts but also afford insight into the true spirit of the poll tax. ----- The Jizyah, a religious rule in Islam, is no longer enforced in any Muslim countries. Al-Azhar University in Egypt, a reputable institution, asserts that the Jizyah is no longer applicable due to international law and multilateral agreements. However, Jizyah is a term that Islamophobes frequently use in their writing in an attempt to incite conflict between Muslims and non-Muslims and to weaken the democratic standards that both groups have come to accept. This makes this article vital reading for everyone who wants to dispel false information about Jizyah and counter the hateful, Islamophobic agenda. ----- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar), with a Sufi-Sunni background and English-Arabic-Urdu Translator. He has also done B. A (Hons.) in Arabic, M.A. in Arabic and M.A. in English from JMI, New Delhi. He is interested in Islamic Sciences; Theology, Jurisprudence, Tafsir, Hadith and Islamic mysticism (Tasawwuf). URL: https://newageislam.com/muslims-islamophobia/islamophobic-islamic-jizyah-myth/d/131690 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

No Place For Intellectual Pluralism

By Sumit Paul, New Age Islam 10 February 2024 A professor and five students from Pune University were arrested a week ago on charges of allegedly hurting religious sentiments through a play based on 'Ramleela,' which reportedly contained objectionable dialogues and scenes, as per police reports on Saturday. A clash erupted between members of the RSS-affiliated Akhil Bharatiya Vidyarthi Parishad (ABVP) and students from Pune University's Lalit Kala Kendra over the play staged on Friday evening. "When a group of people suddenly becomes acutely 'aware' and over-sensitive about certain ethnic and religious beliefs and starts defending them tooth and nail, their fanaticism and belligerence may shock even those who belong to their belief system but aren't so truculent." Dr Amartya Sen, The Argumentative Indian (added notes) Mind you, Sen's The Argumentative Indian hit the stands in 2005. Almost two decades have elapsed since then. Twenty years ago, there may have been some sane voices among the Hindus but today, Hindu society has become religiously over-sensitive and touchy. A city like Poona, which has always been culturally and intellectually advanced like Calcutta, is also condemning the students and their teacher for 'insulting' the religious beliefs of the majority. This trend is alarming. First of all, this show was a part of the curriculum. It was a workshop which was vandalised by the goons. What the students enacted on the stage was nothing new. The same has been going on for decades and centuries in Ramleela shows in the Hindi belt of India. None ever objected. Ramayana is more of a folklore than being a (definite) mythological book or treatise. It can be interpreted in various ways. The sub-plots of Ramayana are ' interpretative and experimental appendages.' They've been interpreted differently. For example, the character of Meghnad (Ravan's son) has been presented in more than 30 ways. Michael Madhusudan Dutt's celebrated 'Meghnad Vadh' (written in blank verse) presents him positively. So much so that Sita cursed Lakshman for killing Meghnad on the sly! No one ever objected. But today, if you say that, Hindus will say that being a Christian (Michael Madhusudan Dutt embraced Christianity), Dutt's intention was to 'insult' Sita. Not only that, it'll be an act of sacrilege or blasphemy in today's Hindu India. Alas, things have drastically changed in the last ten years. There's no place for public debate and intellectual pluralism. Today, an average Hindu is as much a zealot as an average Muslim has always been. This saddens all those who're rational and consider god and religion as anathemas to mankind. ---- 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/intellectual-pluralism-hindu-india/d/131688 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

Consciousness Is An Outcome Of Evolution

By Sumit Paul, New Age Islam 9 February 2024 I Understand Your Wound That Have Not Healed They Exist Because God And Love Have Yet To Become Real Enough To Allow You To Forgive The Dream Hafiz Shirazi ----- This forum has spawned a few Christian readers who seem to be in touch with Jesus on a hotline! In other words, they're connected with Jesus at a personal level. This is again an example of anthropomorphism: Creating a 'personal' god as you perceive it. Great, if that gives them happiness and all their wishes are fulfilled, But the whole saga of a personal god sounds so puerile. In a 1947 letter, Einstein stated that "It seems to me that the idea of a personal God is an anthropological concept which I cannot take seriously." In a letter to Beatrice Frohlich on 17 December 1952, Einstein stated, "The idea of a personal God is quite alien to me and seems even naïve." I'm not criticising but the Literalist Christian message looks absurd and grotesque. You were born in sin and deserve to be punished. So, god sent his own 'son,' Jesus, to planet Earth to suffer horribly on the cross to pay for your sins. Jesus died for you and then resurrected and went to Heaven. And, if you believe that this really happened, you'll also go to Heaven when you die, where you'll have a rollicking time forever. But if you don't believe that the resurrection really happened, when you die, you'll go to Hell and be subjected to really horrible tortures for all eternity. By a god of love! That's why Italian great Dante's 'Divine Comedy' sends Muhammad to hell. In fact, In Inferno, the first part of Dante Alighieri's Divine Comedy, Muhammad is placed in Malebolge, the eighth circle of hell, designed for those who have committed fraud; specifically, he is placed in the ninth Bolgia (ditch) among the sowers of discord and schism. Dante drew his inspiration from the Jewish and Christian 'sacred' literature to create a 'masterpiece'. Israel Finkelstein, director of archaeology at Tel Aviv University, and his co-writer, Neil Silberman, describe the Bible as 'no more historical than the Homeric saga of Odysseus or Aeneas' founding of Rome. The biblical narrative is so thoroughly fraught with inconsistencies and anachronisms......that it must be considered more of a historical novel than an accurate historical chronicle. The Myth of Jesus and later Trinity were concocted in Christianity to mollycoddle those who came into its fold. The earliest Church concocted the 'story' of Jesus' crucifixion, which is actually Crucifiction, to appeal to humans' maudlin sentimentalism by creating an excruciating narrative of Jesus' sufferings (they call it 'The Passion' of the Christ!) on the Cross. In reality, human history's most famous man never existed. Myth of Jesus is the world's biggest hoax; far bigger than the fabled Loch Ness Monster, affectionately known as Nessie. Go beyond all these fables and fantasies. Instead, focus on your own story. Mary asks how humans developed their level of consciousness if there's no god. Well, consciousness is a product/outcome of evolution, independent of a creator. Why has human consciousness evolved (and it's still evolving) in such a long time? Had there been some creator, it'd simply have bestowed that upon humans. But that never happened. Humans have evolved in an inordinately long span of time and way to reach the current state and stage. We shall go further and will be so evolved that we won't require any god. But that will take crores of years. Until that happens, you continue to believe in a higher power, speak with him/her/it and feel blessed. A deluded state of mind also has its own pluses as it keeps you away from thinking, which is the most cumbersome and ponderous task for a majority of humans. Mind you, there's no condescension or pontification in it. ---- 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/consciousness-outcome-evolution/d/131685 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 Ashraaf Supremacism of Ashraf Ali Thanwi

By Faiyaz Ahmad Fyzie, New Age Islam 8 February 2024 Ashraf Ali Thanwi Believed That For The Hindus, Islam And Muslims Were The Real Enemies, Not The British. He Used To Term The Hindus As Black Snakes (Kaala Naag) And The British As The White Snakes (Safed Naag) Main Points: 1. Ashraf Ali Thanwi is considered one of the most important Deobandi Alim in the subcontinent. 2. A closer analysis of his writings reveals that he was a supporter of two nation theory. 3. He was anti-Hindu in his writings and considered them as jealous of Muslim wealth and faith. 4. He was wedded to the idea of Ashraaf supremacism arguing that Pasmanda Muslims were of low intelligence and character. 5. Many lowered caste students study him in various Deobandi madrasas. It is time that they start raising questions about the intellectual character of their most famous Alim. 6. ------ Ashraf Ali Thanwi, the famous Deobandi cleric, holds a special position in the imagination of not just Indian Muslims but also within the global Muslim community. He is considered one of the finest exponents of Islamic learning, a veritable repository of Islamic knowledge. However, when we analyse his writings closely, we find that he promoted anti-Hindu bigotry and was hugely supportive of two nation theory. He remained consistent in his opposition of Gandhi, social solidarity and equality. He was steadfastly opposed to the empowerment of Pasmanda (lowered) castes and Muslim women which betrays his Ashraaf character and social location. Anti-Hindu Bigotry Prof. Ahmad Syed Ahmad, in his book, “Maulana Ashraf Ali Thanwi and Freedom Movement”, writes that for Ashraf Ali, Hindus were the prime enemy of Muslims. He calls the Hindu community “extremely ungrateful” and recalls that many of the Nawabs and Nobles who supported this community were hanged for this reason. He characterizes the Hindu community as “coward” and “untrustworthy” (page 31). He believed that for the Hindus, Islam and Muslims were the real enemies, not the British. He used to term the Hindus as black snakes (Kaala Naag) and the British as the white snakes (Safed Naag). According to him, the black snake was more poisonous than the white snake. According to Thanwi, the reason why Hindus hated the Muslims, was because of “their faith, wealth and sense of pride which means that they hate Muslims for everything that the latter have” (Ahmad, page 33). But as a community, the “Hindus are coward and selfish” (page 34). Despite the presence of the national movement, he argued that the “Hindus do not want to drive the British out, rather they want to benefit from their presence. Their innate desire is to capture administrative and legal power under the protection of the British” (Malfuzat 25, p. 189). Supporter of Two Nation Theory It is now widely known that Syed Ahmad Khan first propounded the two-nation theory. Muhammad Iqbal and Ashraf Ali Thanwi gave it an Islamic halo, which is to say that they legitimized the demand in terms of Islamic theory of state. Way back in 1928, Thanwi had argued for the division of the country. His lectures were delivered at the Muslim League conferences (Qasim, page 47-49). In 1937 election, in Jhansi, he appealed to Muslims to vote in favour of the Muslim League candidate who eventually won. So wedded he was to the idea of Islamic state that in 1938, he wrote to his son in law that he was sure that in 1947, the rule of Islam will be established in India. Thanwi was anti-Congress and he argued that Muslims joining that party was not in accordance with the tenet of Islam. In one of the meetings, he said that “there are two kinds of Ulama in the Congress party. One who think they are educated but in reality, they would not be able to argue anything in the light of sharia. Then there are those who can truly be called learned people, but in their hatred of the British, they have gone so far that they have embraced the Congress and have negated all boundaries of Islam. Sharia commands that love and brotherhood should be amongst equals. But “Hindus and Muslims are not equals”. He also stated that some Muslims in the congress say that they are in the party because they want to bend it to their way and will. But Thanwi, castigating such as approach, argued that if indeed that was the intention, then they should devote all their energies to the Muslim League. This is because the League leaders, according to him, have time and again said that they are ready to accept the leadership of the Ulama (Malfuzaat, Vol. 25, pp 188- 89). He even called Gandhi as the Dajjal (the anti-Christ or the Evil One). On Caste Endogamy and Ashraf Superiority He was a great supporter of caste endogamy. Just like in the Hindu society, there is the concept of Anuloma (when an upper caste man takes a lower caste wife) and Pratiloma (when a lower caste man takes an upper caste wife; this union is considered improper), he upheld a similar concept but went a step further. In his Beheshti Zewar, he argues that while Syeds and Sheikhs can intermarry, but lowered castes amongst Muslims like Julahas, Telis, etc. cannot marry each other, nor should they marry upper caste Ashraaf Muslims as it contravenes the command of Kufu (equality) in Islam. What must be pointed out is that for Thanwi, the upper castes could intermarry and hence forge social capital through family networks; the same was forbidden for Muslim lowered castes. It is ironical that for a man so wedded to the idea of caste pride, he was himself unsure of his own caste. In his Malfuzat (vol 26, page 310), he proclaims himself to be a Syed from his mother’s side but on other occasions he claims to be a Kabuli Pathan (Malfuzat, vol.19, p. 199-200). The man further states to be a Sheikh from his father’s side but the only evidence that he gives us is that he was told about this in a dream! Dreams have been an important strategy to legitimize Ashraaf status throughout the Islamic world. However, one never comes across the statement of any Muslim Alim that he was told in the dream that he is a descendant of Bilal, the slave of the prophet. Dreams are always used to proclaim an upper caste status. This only proves that these Ulama were not only casteist in their daily practices but also that their dreams were also about caste! For Thanwi, caste also becomes the marker of acquiring education and learning. He proclaims that only Ashraaf castes are capable of producing intellectuals like Ghazali and Razi (two prominent medieval philosophers). According to him, “since the lower castes, who are of low character, have started to acquire knowledge, Muslims have stopped producing scholars like “Razi and Ghazali”. At another place he says, that while “one cannot stop the lower castes from acquiring knowledge, it cannot be expected of them that they will really excel in it”. “But these lower castes like Julaha (weaver), Dhuniya (carder), etc. lack the courage and conviction of the Ashraaf castes” (Amsale Ibrat, p. 2). Basically, what Thanwi is arguing is that the Pasmanda Muslims do not have sufficient intelligence to get educated. Moreover, it also becomes clear from his statement that given a chance, he would not like to teach Pasmanda students, who, according to him, are simply incapable of getting educated. What also becomes clear is that according to Thanwi, lowered caste Muslims cannot become major Alims. Also, it becomes clear that Thanwi is at pains to teach these lowered castes, as according to him, this is due to the fact that the Ashraaf have abandoned religious learning. It was for this reason that he was deeply perturbed by lowered caste Muslim mobilization which was being done by leaders such as Asim Bihari. In his Malfuzat (Vol 6, p. 300), he argues that this fitna (deliberate strife/confusion) has the potential to destabilize the Muslim society. The reason for this destabilization is that this fitna (the lowered caste movement of assertion) ‘does not believe in the grace of noble birth’. Thanwi is quick to point out that one should not be boastful of attributes that one acquires though birth, like good looks, etc. He argues that being born in a noble Ashraaf family should be looked at as Allah’s grace, that it something which God has bestowed on some rather than others. Deeply inegalitarian in his outlook, he seems to argue that God himself is partisan in distributing grace to his believers. To bolster his claims, he even cites that the Prophet himself took pride and thanked Allah for being born in a Quraish family. Needless to say, he considered the Quraish to be noblest of the creation and even argued that the title of Caliph should only be bestowed on a Quraish. Although he was ideologically opposed to Ahmad Raza Khan, the famous Barelvi Alim, but on this issue of superiority of race and caste, they held similar views. Ashraf Ali Thanwi is considered one of the foremost scholars of Islam, not just in India but the whole subcontinent and in the Deobandi diaspora. Muslims revere him as the Ghazali of his times. But as we have seen above, Thanwi’s writings and utterances are extremely casteist and anti Pasmanda. Today, the reigning narrative is about inclusion of caste and gender. In excluding the overwhelming majority of Indian (then undivided) Muslims, Thanwi certainly appears to be anti- democratic, sectarian and Ashraaf supremacist. It is time that Indian Muslims, especially the Pasmanda castes, burn the halo that they have instituted around the persona of Ashraf Ali from Thana Bhawan. ------ Fayaz Ahmad Fyzie, a doctor by profession, is an author and a Pasmanda activist. URL: https://newageislam.com/islam-sectarianism/ashraaf-supremacism-ashraf-thanwi/d/131679 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 Enduring Revelation in Islam: Embracing Mystical and Collective Wisdom as Ongoing Revelation

By Adis Duderija, New Age Islam 7 February 2024 The article below was inspired on the quote below: “Muslims believe that revelation is an ongoing process. For Islam, revelation began with Adam when he received words from his Lord, and God turned toward him. And while we believe that revelation reached its technical culmination in the Prophet Muhammad through a long period of what we call progressive revelation, nonetheless, it may be said that revelation continues, not in the form of Wahi (revelation technically considered) but in the form of Ilham, or inspiration that is open to the friends and worshipful servants of God. This mode of revelation will not end. It did not begin only after prophetic revelation had ended, but rather, in my view, it always coexisted with it. In other words, the beginnings of what I may call collective revelation are our rich heritage of mythology.” Mahmoud Ayoub , Mormons and Muslims: Spiritual Foundations and Modern Manifestations, ed. Spencer J. Palmer (Provo, Ut.: Brigham Young University, 1983), 105-16. Contrary to puritanical forms of Islam, certain approaches to the Islamic tradition , especially in forms of progressive and proceee-relational Islam, are premised on the idea that the process of revelation in Islam is not confined to a specific time or limited to what traditionally has been described as prophetic Revelation. While the technical form of this kind of revelation, is known as Wahi, there is another form of revelation as inspiration, traditionally referred to as Elham, continues to flow to the faithful. This ongoing revelation, I argue, has always coexisted with the idea of prophetic revelation and finds expression in the collective wisdom preserved in our rich heritage of mythology and mysticism. In this op-ed, I will explore the significance of this enduring revelation and its relevance in contemporary times. The Expansive Nature of Revelation: There are versions of Islamic tradition that view revelation as a dynamic and continuous process. It began with Adam, the first human being, who received words from the Lord and was the recipient of divine attention. While the pinnacle of prophetic revelation is traditionally attributed to the Prophet Muhammad, it is important to recognize that this does not mark the end of divine inspiration. Rather, it signifies a shift from what has been traditionally considered as direct revelation to a more subtle form of inspiration accessible to the devoted followers and friends of God. This continuing revelation, often described as Elham, serves as a source of guidance, insight, and spiritual illumination for individuals and communities. Collective Revelation and Mythology: One significant aspect of this enduring revelation is the role of collective wisdom found within our rich heritage of mythology. Mythology, in this context, does not denote falsehood or fabrication but rather encompasses the collective stories, symbols, and archetypes that have been passed down through generations. These narratives can carry profound spiritual and moral insights, offering a deeper understanding of the human condition and our relationship with the divine. Mythology serves as a repository of collective revelation, embodying the accumulated wisdom and experiences of our ancestors. It provides a framework through which we can engage with timeless truths and navigate the complexities of life. Through myths, we gain insights into the universal themes of creation, purpose, morality, and the nature of the divine. These narratives often offer profound metaphors and allegories that resonate with the human psyche, allowing us to explore the depths of our spiritual journey. Embracing the Power of Collective Revelation: In the present age, where the world is characterized by rapid change and diverse perspectives, the significance of collective revelation becomes even more apparent. As Muslims, we should recognize the transformative potential embedded within our mythology and reflectively embrace its wisdom. By engaging with our collective heritage, we can draw upon the accumulated insights of countless generations, fostering a deeper sense of community and continuity. Additionally, collective revelation can serve as a bridge between different cultures and faith traditions. Just as Islamic mythology can hold profound wisdom, so too can the mythologies of other civilizations. By engaging in constructive interfaith dialogue and seeking common threads, we can discover shared values and foster mutual understanding. This inclusive approach allows us to recognize the universality of divine inspiration and appreciate the diverse expressions of collective revelation across humanity. As noted above some forms of Islam, such as process-relational Islam is premised on the idea that revelation is an ongoing process, extending beyond the era of prophetic revelation. This enduring revelation finds expression in our rich heritage of mystical thought and mythology, which serves as a repository of collective wisdom. Embracing this collective revelation enables us to access timeless truths, navigate the complexities of life, and foster a sense of community and continuity. As Muslims, we should embrace the power of mystical and collective forms of ongoing revelation and engage with our mythology in a meaningful ( but not literal) way. By doing so, we enrich our understanding of Islam, forge connections with other cultures and faith traditions, and contribute to a more inclusive and harmonious world. The ongoing process of revelation reminds us, finally, of the profound and enduring nature of divine guidance, urging us to seek wisdom and inspiration in every facet of our lives. ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://newageislam.com/debating-islam/enduring-revelation-embracing-mystical-wisdom/d/131672 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

Dissent in Islamic Theology: Possibilities of Consensus

By Grace Mubashir, New Age Islam 7 February 2024 Dissent Is The Soul Of Living Traditions Of Islam. It Is Slowly Losing Its Vibrancy Leading To Conservatism And Obscurantism Among Muslims Worldwide. ----- 1. Why did Muslim scholars welcome diverse viewpoints on issues that were supposed to have only one truth, such as the Qur'an, the Hadith, and the Karmic strings? 2. Why did Muslim scholars emphasize a curriculum that emphasized interpretations over content? 3. Islam is a religion of both unity and law. Policies that promote unity can be found largely in Islamic culture. It mainly discusses how medieval Muslim scholars came to terms with disagreements, how such consensual discussions enabled change within the Islamic educational tradition, and how the medieval recognition of these disagreements could be effectively used to address current (intra-Islamic) issues. 4. So scholars had to adopt new ways to face all these problems. I think Muslims will learn a new methodology from this diverse association. ----- I think questioning, expressing doubts and finding answers to them is the greatest part of acquiring Islamic knowledge. The early believing Companions used to ask Prophet Muhammad about their doubts and find answers. A large part of the Holy Qur'an and a large part of the hadiths contained answers to their doubts. After the death of Prophet Muhammad, the Companions (Sahabas) used to approach the prominent Sahabas who were the most knowledgeable among them and sought to learn their approaches. The later community shared their doubts with those who learned from them. Three Troubling Questions In this article, I will address three questions that have troubled me. All three explore the relevance of dissent and probing questions in Islamic society. These questions have great relevance in the new era, explaining the tolerance for dissent that is a fundamental feature of Islam. Why did Muslim scholars welcome diverse viewpoints on issues that were supposed to have only one truth, such as the Qur'an, the Hadith, and the Karmic strings? Why did Muslim scholars emphasize a curriculum that emphasized interpretations over content? Why is such a consensus not possible in modern times while a successful consensus was forged between religion and society in the Middle Ages? The great crises of the Islamic world took shape with the assassination of Caliph Uthman. The Muslim community was in great conflict over many issues, such as who should succeed the Prophet. They also made their way into Islamic scholarly fields, often through power struggles. In the early days of Islam, there was great debate about the methodology of Islamic law, its nature and basic conceptualization, and the criteria for rejecting hadiths. Later, within a few centuries, scholars were able to propose solutions to all such disputes. Strictly speaking, by the time of Imam Ghazali, a general consensus had emerged on all such issues. Instead of accepting only one truth in religion, they were willing to accept many similar truths. Nizamuddin Al Sihalavi was a Muslim scholar who lived in India in the 18th century. He was the founder of the famous Darse Nizami in South Asia, and he put forward a curriculum based on dialectical skills. Following the same style adopted by Muslim scholars in the 13th century, Nizamuddin Curriculum proposed a curriculum based on Arabic grammar, polemics, and the aesthetics of words, away from the traditional education system of Qur'an and Hadith. They conducted in-depth debates on complex discussions of classical texts. Students and teachers alike discussed these complex debates in detail and arrived at solutions. It had an educational system comparable to medieval European universities. They were later criticized for emphasizing such polemical studies over traditional studies such as the Qur'an and Hadith, and the curriculum was designed to emphasize Islamic classical texts rather than polemics, such as the Deobandi educational scheme. Adopting such a curriculum is nothing new for Muslims. The system of education that existed throughout the Islamic world is the same as it is today, including in Qom in Iran. In short, such systems as Dars e Nizami have facilitated the in-depth study of texts through the ways of logic, aesthetics of words, and polemics. It can be explained that Dars e Nizami was a pan-Islamic model of education. The Failure of Consensus in Modernity During the Middle Ages, dissent was largely accepted in Islam in the context of a general consensus on the structure and functioning of Islamic society. The range of disagreements in the contemporary Islamic world is wide, so much so that Islam has grown to the point where there is no agreement even on how to accommodate the differences. The truth is that the new age does not recognize even the faintest possibility of harmony. Look at Pakistan itself, where actions exist that question even the slightest possibility of consensus in a way that overturns the broader Islamic tradition itself. The general nature of the disagreements that existed in the Islamic world is explained by the frenzy of these disagreements. They came into being as part of cultural exchange and not as part of classical texts. I am not referring to the challenges that have come with the rise of Western or global culture. Rather, it explains the differences that formed part of the local culture of the Islamic world. A good example of this is Iran, where two different cultures existed for about twelve centuries. Islamic culture, which came into being as part of religion, and Persian culture, which was formed as part of the Persian language and the Iranian monarchy, remained the same in Iran. While the two cultures existed at the same time, they often coexisted and sometimes came into conflict. Such conflicts/controversies existed not only in Iran. On the contrary, its reflections can be seen in other Islamic countries as well. In some places, even customs that had nothing to do with Islam existed in such Islamic states. An example of this is the famous Lahori Patang Bazi of Basant. This festival, which came into existence as a part of Hindu culture, was equally problematic for the devotees for religious reasons and the state for other reasons. In some places, local cultures are even given a religious form. The Sufi Dargah culture of Punjab, Sindh, Baluchistan, and some tribal traditions of Afghanistan are all cultures that have developed religion in this way. Dimensions of Dissent in Traditional Islam Islam is a religion of both unity and law. Policies that promote unity can be found largely in Islamic culture. It mainly discusses how medieval Muslim scholars came to terms with disagreements, how such consensual discussions enabled change within the Islamic educational tradition, and how the medieval recognition of these disagreements could be effectively used to address current (intra-Islamic) issues. Even during the time of the Prophet, there was a great deal of disagreement among the Muslims, and although disagreement is a natural human reaction, they referred such disagreements to the Prophet and settled them immediately. It was only about two centuries after the Prophet's death that madhhabs were formed and disagreement became a major scholarly issue. They have made scholars think deeply about the necessity of honest disagreements. In the hadiths of the Prophet, we can see a high reflection of such a coexistence. It is from the light of such hadiths that the four madhhabs, while at the same time differing, have remained a body of thought accepted by the body of law. A general equality was formed between madhhabs and the scholars of one madhhab learned and understood the ideas of another madhhab. Moreover, such approaches which accepted the differences of opinion that existed between them were later extended to other areas as well. It can be seen that two main factors are at work behind the formation of cooperative behaviour towards diversity. The first is the broad vision of Muslim unity. For the Muslims to stick to the title of one ummah despite their different social ideologies, they stood strong against the fragmentation of society. Although the Muslims were politically united for only a century, efforts to re-establish that unity still have political significance. It is significant that Muslim scholars did not use differences to settle disputes. The second point is that the very nature of Islam understood dissent as a fact of life. Islam is a religion that has given great importance to the system. After the death of the Prophets, the revelation of laws (Wahi) ceased, and Islamic law was based on the consideration of human intellect. In such a situation, honest disagreement is a big step towards reality. Such a disagreement was necessary in matters relating to a system that did not exist in the Prophet's time. However, Islamic tradition did not allow him to be declared an unbeliever, even if some disagreements led him to consider the opponent's idealism. It is in such a situation that discussions on reconciliation take an active form. Although Islamic epistemology has not changed much during the last thousand years, two major influences can be seen in the thirteenth and fourteenth centuries. These major influences are formal logic and Ibn Arabi's Wahdat al-Wujud. Formal logic was present in the curricula of a large number of Islamic institutions, including the Dars e Nizamiya. Greek logic and philosophy were late arrivals in the Islamic world, but they generated a great deal of debate. Imam Ghazali was the first to integrate logic into legal theory in response to such a methodology. Moreover, he even gave a brief account of the importance of logic in the Muqaddama of Usul al-Fiqh. Logic as part of the religious curriculum of Islam was a re-examination of the legal objectives of Islamic philosophy. A great influence of logic can be seen in Ilmul Kalam. Ilmul Kalam was the style used by them to present arguments on various issues such as judgment, freedom and Imamate. Classical texts generally follow the pattern of authors making several arguments on controversial issues of Islamic philosophy and establishing the arguments that support their side of them in the light of the Qur'an and the Hadith. Hence, such texts have remained a record of various debates. Later, around 1300, Kalam's style changed. Until then, this branch of science, which was understood as a part of religious belief, began to be considered as a way to understand religious belief instead of religious methods. It is also during this time that theologians are turning to discussions that equate logic, epistemology, and metaphysics. Matters related to religious belief began to be read under the category of Kalam itself. Accordingly, the main subject of theology was replaced by theology and the methodology of theology. The same phenomenon occurs in other scientific fields such as Usul al-Fiqh. As far as I know, Islamic scholars do not explain precisely the reason for such a change. The same thing is happening in Europe. Whatever the cause that led to such a change, such a change was important to Islam. Fiqh is part of a long interrelationship of deeper studies such as jurisprudence, language, logic, and the commentaries of earlier scholars. This approach combining logic and linguistics has deeply influenced the knowledge of the students. Sincere disagreements were necessary. They make it clear that they are God's servants and not mentors. It should be noted that a more radical interpretation of the Dissent influenced the Islamic world at the same time, exemplified by Ibn Arabi's Wahdat al-Wujud. Ibn Arabi argued that manifestations of some aspect of God can be found in all living beings. Humans, unlike other creatures, can progress towards God. But it's just that not everyone's view of God is the same. Sufis embraced such a diversity of visions, although this never deviated from one ultimate principle of truth. In short, the medieval Islamic intellectual tradition was able to create religious homogeneity. Such tolerant disagreements were capable of incorporating different dimensions of interpretation. Gradually, they came to play a major role in the Islamic curriculum. Muslim scholars came forward to absorb the local culture and show innateness towards them. Dissent: In Contemporary Islam In the last few centuries, medieval attitudes have undergone a radical change. In a new form, old disputes are returning with great importance. This can be analysed in several ways. One of them is the collapse of traditional education. Colonialism, modernization and secularism have largely eroded the traditional Islamic educational system. Traditional Islamic education has been seriously damaged by the corruption of modern nation-states and colonial occupations. Brilliant students of religious studies are moving to modern universities and other institutions in search of lucrative careers. In some places, the traditional madrasa system itself has been disrupted or subjugated to non-social systems. India is an example of this. Through Islamic institutions run at government expense, they tried to produce religious officials who knew government ideology rather than Arabic. As far as I know, only a few countries such as India, Iran, Iraq, Egypt and others continue to teach according to the traditional Islamic method of science. Literacy in Islamic countries has increased like never before in history, and major Islamic sources are available cheaply in all Islamic and European languages. As a result, new doubts and questions were raised. Similarly, the distance between cities and nations became less and less. It should also be added that the distance between Malaysia and Nigeria today is less than between Multan and Tehran two hundred years ago. Therefore, non-Muslim communities should not be surprised that Muslims have adapted their own rituals to the basic tenets of their religion. The Rise of Neo-Hambalism Rigid and boring Islam has only recently begun to take hold of the Islamic world. Formed out of the Hambali and Wahhabi traditions, this form of Islam began to spread very quickly. Neo-Hambalism, which gained momentum through literal interpretations of classical Islamic texts and rejection of non-scriptural/style, was intolerant of and dismissive of alternative madhhabs and cultures. It can be seen that Hambali Dhara was primarily concerned with logic. That must be why this sect did not have many followers. A country like Saudi Arabia, which follows a Hambali method, is very quick to adhere to such a Wahhabi movement. There is another important reason why neo-Hambalis became dominant in the world. For the Neo-Hambalis, the apparent methodology of the hadith or the Qur'an was sufficient to explain why something should or should not be done for the sake of being literal interpreters. The argument that the Qur'an and the Hadith are the only basic values of Deen and that one should not do anything beyond them is noteworthy. However, discussing the basis of neo-Hambalism is not easy, requiring deep readings into the medieval intellectual heritage. Some Reflections But let's conclude by suggesting two different approaches to overcome this dilemma. First, the Islamic tradition of wisdom can never be disrespected. It is easy to become impatient with traditional Islamic epistemology. The Islamic tradition of wisdom may be perceived as antiquated and too slow to approach new-age issues. Moreover, the great debates on infant matters that arose under this traditional method of science may seem frivolous and pointless to Muslims. Muslim modernists and fundamentalists often try to oppose this epistemological tradition. If we look at Egypt itself, we can see that secularists and Islamic revolutionary parties alike oppose Al-Azhar scholars and reject their line of knowledge. In fact, I never believe that the Islamic tradition of wisdom should be opposed. Rather, medieval scholars knew very well how to arrive at a conclusion from the sources available to them. They were clearly aware of the limitations of their logic and what their chain was. They were responsible and recognized the need for interpretations. Both fundamentalists and modernists were opposed to traditional scholars who approached the texts without any additional interpretation. Disagreements were evident on issues beyond the apparent recitation of the Qur'an and Hadith. Such readings often did more harm than good. In Indonesia itself, the attempt to generalize ijtihad in state religious institutions was part of such an approach. Thus, it attempted to construct a narrative that whitewashed government policies. Had Islam not had such a tradition, the Qur'an and the Hadith would have been reduced to a mere screen on which to project its prejudices and prejudices. Second, as far as I can tell, Muslims living in Western countries are driving such consensus in the Islamic world in modern times. Although few in number, there is no doubt that they became a successful community. Being a minority population in an entirely new culture, they are grappling with new questions and ideas about the Islamic intellectual heritage. Scholars had to reinterpret issues of diversity, cultural differences, modernity, coexistence and women's empowerment in new ways for the acceptance of non-religious people. So scholars had to adopt new ways to face all these problems. I think Muslims will learn a new methodology from this diverse association. ----- 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/debating-islam/dissent-theology-consensus/d/131671 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

Living In A State Of False Hopes, Amounts To Self-Deception

By Sumit Paul, New Age Islam 7 February 2024 "Perhaps it is typical, and indeed inevitable, that people who do not believe in the Creator or are indifferent to the Creator will sooner or later become cynical and will lose hope in the face of what they regard as bad things happening in the world. Perhaps the only way one can remain sane and hopeful in the midst of the misery in the world is by knowing that there is a God who is in charge of all things and who, in the end, will ensure for there to be perfect justice for all. Only by having faith in such a God can one be saved from becoming a prey to cynicism and despair in the face of the troubles in the world." Mary "I never needed an imagined god to remain hopeful. I cannot be foolishly happy in this (wretched) world expecting that a blessed existence shall begin after this life. My concern is about this world and life. My so-called cynicism is an outcome of my intellectual rigour and existence. My thoughts are impacted by what I see and feel. I don't care for what I cannot relate to......" Mexican Nobel laureate Octavio Paz in his celebrated book-length essay, ' The Labyrinth of Solitude ' (1950) I hope Mary has understood the point. Octavio Paz was a nominal Christian whose faith in Jesus bordered on doubts and reservations and he discarded Trinity as pure theological drivel. That said, living in a perpetual state of false hopes and imaginary benefits of an unseen future amounts to self-deception, nay, delusion. You can jolly well believe in some Creator. Call it god or Allah. That's fine. But don't delude yourself by thinking that the miseries in this world have deeper 'spiritual' meanings and ramifications. A person who has no belief in any supernatural power is more deeply and positively involved in this world. He or she believes that only humans can ameliorate the lives of other humans. We cannot resign ourselves to the miseries we face in life as the ways of god and handiworks of providence. That will make all of us fatalists. We must meditate upon the problems and predicaments and find their solutions. Does that make one a cynic or naysayer? Certainly not. There's a profound shloka in the Gita in which Krishna tells Arjuna,"You've every right to deny what you don't experience. You can deny godhood. You can deny even me. But you cannot deny your moral responsibility towards your fellow humans. because you're a human." A non-believer is moved by the pain and plight of his fellow humans despite having no faith in an imaginary being called god. That's not cynicism. Read Friedrich Nietzsche's ' Beyond Good And Evil: Prelude To A Philosophy Of The Future ' and Roman emperor-philosopher (what a bizarre combination!) Marcus Aurelius' ' Meditations.' Though branded as cynical, both the books urge you to be humane humans, sans any god-realization. To quote, Yahya Mujeeb, "Duniya Mein Hai Toh Kar Duniya Ki Fikra/ Kisi Ne Maut Ke Baad Ki Duniya Nahin Dekhi" (If you live in this world, be involved in it/ No one has ever seen that 'world' after death). ---- 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/false-hopes-self-deception/d/131669 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 Snub To Rafi Again

By Sumit Paul, New Age Islam 7 February 2024 Granted, some individuals are greater than any award just like the Nobel Prize Committee publicly admitted that M K Gandhi was greater than the Nobel Peace Prize (he never got it), awards are often official acknowledgements and stamps of an individual's excellence in any sphere. Mohammad Rafi ------ The legendary Mohammad Rafi getting only Padma Shri, that too way back in 1966, and never getting Dada Saheb Phalke or Bharat Ratna is a clear sign of governmental apathy. In fact, a Padma Shri was the only State honour that the great singer received during his lifetime. If Vinod Khanna (!) and Prithviraj Kapoor could get Dada Saheb Phalke Award posthumously, why can't Rafi get? If Lal Krishna Advani can get it at the fag-end of his life, why can't the government confer it upon Rafi? All awards have lost their importance. Now anyone can get any award. If you're well-connected and hobnob with people in the political corridor, you can manage to get any award. Rafi's universal greatness has never been questioned. His songs still warm the cockles of our hearts. And he's perhaps the only great from Bollywood whose fame has never diminished. Rather, it's on the rise by the day and Rafi is now a cult. Yet, no government has ever officially recognised the greatness of one of the finest voices in the world. Music has a universal appeal. Whether it's vocal or instrumental, it echoes in our consciousness. P B Shelly wrote, "Music, when soft voices die, Vibrates in the memory—Odours, when sweet violets sicken, Live within the sense they quicken." We still listen to Mozart's immortal compositions like the motet Exsultate, Jubilate, K 165 (1773) and the Jupiter Symphony (1788), Beethoven's 'Choral' symphony (Symphony no. 9 in D minor), K L Saigal's ever-verdant 'Jab Dil Hi Toot Gaya' (Shahjahan, 1946), Frank Sinatra's timeless anthem, ' My Way ' (1969), Pankaj Mullick's soulful 'Tere Mandir Ka Hoon Deepak Jal Raha, ' Harry Belafonte's unforgettable, ' Jamaica Farewell ' (1956) and Rafi's otherworldly, 'Man Re Tu Kaahe Na Dheer Dhare' (Chitralekha, 1964). We may forget Dilip Kumar, Paul Newman or Laurence Olivier's wonderful acting on the celluloid, but we can't forget the reverberations of immortal music. We can never be tired of humming Rafi's countless gems be it 'Suhani Raat Dhal Chuki' (Dulari, 1949) or 'Din Dhal Jaaye Hai' (Guide, 1965). By the way, this is Rafi's centennial year. He was born on December 24, 1924. Let's hope, this partisan political dispensation bestows Bharat Ratna upon him on the ensuing occasion. But I'm doubtful. ---- 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/rafi-bharat-ratna/d/131668 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

CAA, NPR, NRC - Important Information

By Syed Ibrahim Advocate for New Age Islam 7 February 2024 How To Prepare For CAA, NPR And NRC Justice Shri. GM Akbar Ali explained CAA, NPR and NRC very accurately and clearly. Please read this description carefully and share with others. How can a person be legally certified as an Indian under the Citizenship Act of 1955?* Do Each Of The Following: 1. Write the *Date of Birth* of each person in the household. 2. Divide it into three categories: A. People born before July 1, 1987 B. People Born Between July 1, 1987 And December 31, 2004 C. Born after December 31, 2004 3. Now, make sure that those born before July 1, 1987 have a birth certificate or passport. If so, they are directly Indian by birth. No other evidence is required. 4. All persons born after July 1, 1987 must ensure possession of a birth certificate. If they have, A. Ensure that one of the parents born between July 1987 and December 2004 is an Indian. B. Ensure that their parents' birth, name and other details in the passport match exactly with the birth certificate. If so, they are also Indian by descent. No other evidence is required. 5. Persons born after December 2004 should have both parents Indian and their names should exactly match in their certificates. If so, they are also of Indian origin. No other evidence is required. Based on the above, everyone should check at home and take a list of those who do not have a passport or birth certificate. *To get passport,* one can get passport by submitting Aadhaar Card, PAN Card or Ration Card. It's simple. To Obtain Birth Certificate: 1. If you were born in a hospital, go to the area village/taluka/corporation office where the hospital is located and apply with details. Its price is only 200 rupees. It is easily available. 2. If born at home, Prepare an affidavit with notary certificate stating that there is no birth certificate and submit it to your village/taluka/corporation office. They will provide a proof that there is no birth certificate. Present it to the District Court. 200 per annum will be levied and a certificate will be issued. That's all. If this helps you, try to help at least one household do this. Ask them to do the same for someone else. Insha Allah we can create a legal document for every person to be an Indian without leaving anyone in the society. ----- Syed Ibrahim Advocate P High Court Chennai. URL: https://newageislam.com/current-affairs/caa-npr-nrc-information/d/131673 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

Politicisation And Commercialisation Of 'Spirituality'

By Sumit Paul, New Age Islam 6 February 2024 'After independence, the sense of patriotism had been alienated from devotion to God. All these years, devotion to God was forced to be practised within the four walls of one’s house. But RSS worked relentlessly to bring Daiva Bhakti out of the closet and put it on the same pedestal as patriotism,' said a sissy 'spiritual' guru, known as Ravi Shankar. 'Country Developed Slave Mentality Due To Insecurity Built Around Secularism': Sri Sri Ravi Shankar All these 'spiritual' gurus are on the payroll of the current political dispensation. Whether it's Jaggi or Ravi, all are birds of the same feather. In the last few years, we've been witnessing a kind of politicization and commercialization of 'spirituality.' In fact, the very term 'spirituality' is so vague and nebulous. It's invariably associated with religiosity. In fact, spirituality is a euphemism for religiosity. All these 'spiritual' gurus have a definite agenda. They're Hindu evangelists in disguise. A premier English daily openly called Ravi Shankar, a Hindu evangelist a few years ago. A true spiritual leader or guru is not supposed to take sides. But Ravi Shankar is shamelessly praising RSS and rejoicing in the construction of Ram Temple. His coeval, also from South, is yet another fancy guru. But if you look at this growing phenomenon of Gurudom, you'll realize that the fault is ours. Most of the disciples of these fashionable charlatans are ostensibly educated and English-speaking people. Just the way Rajneesh hoodwinked his credulous disciples 50 years ago, these Babas are brainwashing the gullible masses in today's age of social media. Now everyone goes to a dubious guru, takes Deeksha (initiation), chants some mantras and calls himself or herself the follower of a particular guru. When people have no faith in themselves and no belief in their own capabilities, they go to these 'spiritual' frauds and feel ' enlightened.' ' In the life of Socrates, ' Greek philosopher Neophilus wrote that when Socrates would engage in debates and discourses with his disciples, he never sat on a higher pedestal and always preferred to walk. Buddha's favourite disciple Ananda also said the same thing about the Buddha. He never considered himself to be the master of anyone and always sat with his disciples. But look at the sybaritic lifestyle of these Babas. They live in clover and sit on a golden throne and preach. In other words, they pontificate. These people teach humility but are full of haughtiness. They talk of 'holiness' but are wholly corrupt. They preach water but drink wine. We must understand that each one of us has the potential to deal with his/her problems. We don't need the help of any 'spiritual' impostor. Why do we go to these questionable characters and demean ourselves? Look within. You'll have all the answers to your questions. Don't fall prey to the neatly and nicely 'packaged spirituality' offered by these gurus. Today, 'spirituality' is a cottage industry. Babas are mushrooming in every corner and colony. Learn to see through their shenanigans. Be your own guru. ---- 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/politicization-commercialization-spirituality/d/131664 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

We're Suffering from Extreme Mediocrity Syndrome

By Sumit Paul, New Age Islam 5 February 2024 "In the future, everyone will be world-famous for 15 minutes." (Mis)attributed to Andy Warhol "Stooping to an act of extreme frivolity with a view to promoting a noble cause always results in the dilution of the cause." Naguib Mahfouz in ' The Beginning and the End,' Egyptian writer and Nobel laureate in Literature (1988) The narcissistic Poonam Pandey hogged the limelight for 15 minutes, thanks to her well-orchestrated 'death' to promote cervical cancer. In this way, she belittled the enormity of cancer. This is symptomatic of the frivolous times we're living in. To quote Naguib Mahfouz again, "Humans have a proclivity to cheap publicity." We can go to any level to be in the limelight. Agreed, Poonam Pandey, Rakhi Sawant and their ilk may be extreme cases of attention seeking, but more or less we all have this tendency to be in news, albeit with much less intensity and drama. The question is: What makes us behave in such an asinine manner? We live in an age of mediocrity with superficial people. In these times of selfies and ubiquitous social media, the desire to create a sensation is overwhelming. Everyone is in a tearing hurry to give his/her opinion. Those who're brainless, yet want to be famous, try to emulate Poonam Pandey. Nothing profound is happening. Pedestrian people, performers and rank undeserving people are getting accolades and acclaim. General people also think that if so and so can win an award or be famous, why can't we? This encourages the likes of Poonam Pandey to shed clothes in public or feign death. The Extreme Mediocrity Syndrome is responsible for this type of utterly irresponsible behaviour. Social scientists believe that humans are passing through intellectually the worst phase in human history (courtesy, Cornell University Sociological Studies, 2022). There's no cerebral, seminal and epochal development in any sphere. World-class literature is not being produced. Classics are neither being created nor being read or viewed. Except for Noam Chomsky, where're legendary thinkers like Edward W Said, Umberto Eco or Jacques Derrida? There's no great composer of the class and level of Mozart or Bach. Nor is there a singer like Mohammad Rafi and Frank Sinatra. Mediocre times produce mediocre people whose only objective is to get a semblance of success and fame by resorting to fly-by-night means. No wonder, we've such inferior humans who die for a day to create 'awareness' about cervical cancer! I once again quote Mahfouz, "Wisdom brings sanity." Where's that wisdom in this age? Where's that sanity? When a whole country leaves all cerebral pursuits and runs after Ram and Sita, what'll be the outcome? You'll have a plethora of morons and retards. By the way, please read Naguib Mahfouz and his books like 'Palace Walk' (1956), 'The Beggar' (1965), 'Sugar Street' (1957), 'The Harafish' (1977), 'Midaq Alley' (1947) among others. I'm sure, the learned readers and contributors like Mr Ghulam Mohiyuddin and Mr Ghulam Ghaus Siddiqi must have gone through Mahfouz's thought-stirring novels. The latter, being a scholar of Arabic, must have read Naguib's oeuvre in Arabic. We should read this Egyptian great who predicted long ago the times we're passing through now. By the way, English translators of Naguib's works such as Lyon Amiss and Afnaan Aqif, though exceptionally good, couldn't fully capture the essence of Naguib's idiomatic Arabic. Readers might be aware that Arabic is the richest tongue in terms of proverbs, sayings and adages. ---- 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/suffering-extreme-mediocrity-syndrome/d/131656 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