The Quest for Counter-Radicalisation in India and Pakistan: Is Sufism A ‘Natural Antidote’ To Fanaticism?

By Ghulam Rasool Dehlvi, New Age Islam 4 September 2024 The Study of Sufism in The Context of Counter-Radicalisation in The Indian Subcontinent Is a Relatively New Area Main Points: 1. Sufi scholars, especially in India and Pakistan brainstormed ways to stem the tide of faith-based Militancy and Religious Extremism catching the imagination of gullible tech-savvy young Muslims. 2. From Egypt to Morocco, Bosnia to Chechnya, Pakistan to the war-torn Iraq and Syria, Europe and America, Sufi scholars came out to tackle the extremist ideological onslaughts. 3. Even the government of Pakistan sought help from the Sufi-minded scholars of the Pakistani education board, Tanzimul Madaris, in a bid to correct the violent interpretations of Islamic texts in Pakistani madrasas. 4. But the internal crisis of Sufism in India goes much deeper and more deplorable than in Pakistan and Bangladesh where young Muslims are gradually 'disfavouring' Sufism as a 'corrupted form of Islam', not only among the mullahs, but also in the government, military, and bureaucracy. ------- Sultan Shahin, founding editor of this progressive Islamic debating forum in his oral statement at the UNHRC (37th regular session) raised a pertinent point: “One would think that at least Sufi Muslims, who have been for long a victim of Jihadism, an offshoot of neo-Khwarij Salafism, would introspect and look into their own theology and purify it from elements of political Islam. This may sound strange to some. For, Sufism has been identified as the antidote to Jihadism. It is true that Sufi masters have emphasised pluralism and co-existence in both their sayings and conduct. Their service to humanity and treatment of humans from all caste and creed has been exemplary. No wonder one continues to find people belonging to all religions thronging their shrines. But we must also understand that [some] Sufi scholars and theologians too have been votaries of political Islam”. This has intrigued us and has challenged our conventional belief that Sufism is a natural ally of peace and pluralism and hence an unquestionable antidote and counterpoint to radical Islamist strains. But there is more than what meets the eyes. First, today’s Sufism has been reduced into several cultisms in place of Orders, Silsilahs or Tariqas (spiritual paths). In fact, the first book on Sufism in the Indian subcontinent “Kashful Mahjub” (Unveiling of the Veiled) makes it patently clear that much damage was already done to Sufism even in the times of Data Ganj Bakhsh Ali Hijweri. The 11th century Islamic scholar and mystic is regarded the first Sufi saint in the Indian Islam. Therefore, this paper addresses the question whether Sufism really runs as an effective antidote to radical narratives? The discourse on Sufism and counter-radicalisation created divergent contemporary debates among the political analysts, enlarging the ambit of modern approaches to peace, pluralism and non-violence. Although Sufis are not political scientists, their pluralistic concepts, inclusivist theories and spiritually-inclined Islamic narratives of peace and counter-extremism are worth studying. Given this, I hypothesize that an analysis of the Sufi narrative of counter-extremism and its ideological underpinnings will generate an avid academic interest among the political analysts. Sufism is essentially a “mystical branch” of Islam, which has been conflated in sections of the media and academia, over a period of time, with violent extremism, radicalization, exclusivism, puritanical fundamentalism, xenophobia and religo-facism (Schwartz: 2003).. The study of Sufism or other religious movements and their political thoughts in the context of counter-radicalisation in the Indian subcontinent is a relatively new area. In the beginning, many social scientists viewed the study of religion and counter-radicalisation as an anachronism, something that is out of its proper chronological order belonging to an outdated context. (Ted G. Jelen and Mark J. Rozell, 2015). But in the modern academia, studies and researches on religious movements are considered as a key variable in media, public sphere, elections, and other important platforms. Now the academic trend of studying religion in the context of peace and counter-radicalisation in Social Science, Media Scholarship, Communication and Cultural Studies is an evolving area of study. This is also the case in other social science disciplines, such as anthropology, philosophy, literature, psychology and sociology. In the wake of 9/11 attacks, a considerable corpus of literate was devoted to explain how peculiar and idiosyncratic elements of religion can motivate both violence and non-violence. Scholars well-versed in the sociology of world religions reproduced holistic analyses of the different, vibrant and myriad spiritual theories of peace and non-violence that emanate from the mystical interpretations of all religions. In the case of Islam, Sufism emerged as the spiritually-inclined version of faith helping in peace making and eradicating violence and extremism. Case studies of different religions and populations of faith adherents have been examined as practical applications of religions’ spiritual resources for counter-extremism. In this context, a coherent narrative of peace and counter-extremism within an Islamic framework was required. Therefore, leading Sufi scholars, not only in India but across the rest of the world brainstormed ways to stem the tide of extremism catching the imagination of gullible tech-savvy young Muslims. In a bid to refute extremism on ideological grounds, they articulated an Islam-based and Sufism-inspired approach to peace and de-radicalization. Thus, a Sufi narrative of peace, counter-extremism and de-radicalization based on counter-arguments in refutation of the extremist underpinnings came into being. (Ozcan Keles and Ismail Mesut Sezgin, 2015) The first research inquiries into this field of study can be traced back to the post-9/11 outburst of views and debates on terrorism linked with Islamophobia, radicalism, jihadism, Wahhabism and other forms of religious extremism. Since then, Islam has been conflated in sections of the global media as well as academia with violent extremism, xenophobia, intolerance religio-fascism and other supremacist and exclusivist attitudes (Schawrtz), for the Islamist ideologues of the extremist hue worked out a radical ideology that wrongly sought to justify sectarian conflict, violence, wanton killing of civilians and suicide-bombing (Al-Yaqoubi, 2015). Of late, rigorous researches on Sufism as an ‘antidote’ and counter-narrative to global extremism have been carried out in the Middle Eastern, European, American and South Asian media as well as academia. A considerable number of seminal works on this subject have been accomplished in many peer-reviewed academic journals. Remarkably, increasing number of books and monographs on these themes are also seen in the academic publications. In an article published in The Guardian dated, Thursday 23 October 2014, Jason Webster explained how Sufism runs as ‘a natural antidote to fanaticism’ (Jason Webster, 2014). One of the first research works on this dynamic facet of “Sufism” was carried out by Idries Shah around 55 years ago. Entitled “The Sufis”, the book had the renowned western writer Robert Graves writing a foreword for it. It was praised as “a seminal book of the century” by The Washington Post. Ted Hughes described it as “astonishing”. Other renowned writers such as Doris Lessing, JD Salinger and Geoffrey Grigsonwere were deeply moved by it. A recently-published book “State and Nation-Building in Pakistan: Beyond Islam and Security” mentioned that the former Pakistani President, Pervez Musharraf needed to reinforce Sufi liberal attitudes to mitigate the sectarian conflicts in the country. “He (Musharraf) launched the concept of Enlightened Moderation at the 2002 Organization of the Islamic Conference meeting in Malaysia and emphasized Sufi teachings as a counter to extremism. In November 2006, he launched a National Sufi Council amidst great fanfare”. “Government efforts ensured that a number of religious scholars of the Barelvi (Sufi-oriented) education board, Tanzimul Madaris Pakistan, issued a fatwa against terrorism and suicide bombing”. A ground-breaking work entitled “Re-Appropriating Sufi Authorship in New Media” clearly asserts that until recently, Sufi Islam was not fashionable for many Pakistani Muslims. Rather, it was shunned not only by the upper class, government, military, and bureaucrats but also by academic and intellectual circles. But a reversing viewpoint is emerging now. Both academicians and bureaucrats are beginning to actively support Sufism as a much more tolerant version of Islam that can better equip them ‘to counter the rise of Islamic extremism in Pakistan’. To put it in the clear and unequivocal words of the author: "Different factions of upper- and upper-middle-class Pakistani society—including politicians, intellectuals, filmmakers, and celebrities—have joined together to raise their voices in opposition to the extremist threat by reaffirming Sufism”. (Cynthia Chris, David A. Gerstner, 2013) In his book, “Sponsoring Sufism: How Governments Promote Mystical Islam in Their Domestic and Foreign Policies” Fait Muedini also suggested “promoting Sufism—a mystical branch of Islam—as a mechanism to alter the violent behaviour of terrorist actors”. (Muedini, 2015) Sufism as an antidote to extremism is not, of course, a development only in India. It is now a widespread phenomenon in the entire Muslim society across the globe. From Egypt to Morocco, Bosnia to Chechnya, Pakistan to the war-torn Iraq and Syria, Europe and America, Sufi scholars have come out to tackle the extremist onslaught on an ideological level. So far, many Sufi Islamic scholars and their organizations have held back the tide of Islamist extremism and radicalism and what is called “Wahhabism”. (Tharoor, 2009) Even the government of Pakistan has also sought help from the Sufi-minded scholars of the Pakistani education board, Tanzimul Madaris, in a bid to correct the violent interpretations of Islamic texts in the Pakistani madrasas. In his book, 'Sponsoring Sufism: How Governments Promote Mystical Islam in Their Domestic and Foreign Policies', Fait Muedini also referred to Musharraf seeking to "promote Sufism – a mystical branch of Islam – as a mechanism to alter the violent behavior of terrorist actors." Even before Musharraf, Benazir Bhutto was also advocating this approach to counter the religious fanaticism rising in Pakistani societies. Though a Shia Muslim in faith, Bhutto chose to become a lifetime member of the global Sufi organisation Minhaj ul-Quran, founded and led by the Pakistan-origin Canadian Sufi scholar, Dr Tahirul Qadri. No wonder then, both Bhutto and Musharraf visited Sufi shrines in India, particularly the Hazrat Nizamuddin Aulia, in their bid to enhance cultural ties with India during the tenure of Atal Bihari Vajpayee. Thus, in Pakistan as across the globe, an inclination was shown towards the revival of Sufism to fight radicalism. Every successive Pakistani ruler sought to resort to Sufism, claiming to curb the challenge of religious extremism. They believed that Sufism could help them stem the tide of Talibani fanaticism in the country. But a reversing phenomenon is emerging today, in the wake of the neo-Talibanism and sectarian extremism playing havoc across the country. Young Pakistani Muslims are gradually 'disfavouring' Sufi Islam. Sufism is now castigated as a 'corrupted form of Islam', not only in circles of the clerics and mullahs, but also in the government, military, and bureaucracy. Not only the Pakistani people and intellectuals, but even the military and bureaucrats are now showing their disinterest in Sufism. The religious ministry (Awqaf) is taking control of the Sufi shrines in the name of 'reforming the Dargahs'. Thus, Pakistan is curbing the ideological influence of the Sufi leaders and Dargah attendants (Khuddam), particularly the biological descendants of the Sufi saints (Sajjadanashins). In fact, the current Pakistani regime is creating an 'ideological state apparatus' by replacing the traditional leadership of the Sufi shrines with that of the pro-government committees at the dargahs. If this situation remains unchanged, Sufi shrines, which are still promoting a synergetic culture in the country, will turn into political platforms for the state to further its endeavours to induce its ideology into the masses. KK Aziz has written in his book, 'Religion, land and politics in Pakistan', that since Ayub Khan, the visit of Sufi shrines by the Pakistani state officials has become "an official formality, a ceremonial act, a required observance, a prescribed regulation, and almost a state function." Thus, it is not difficult to see why the Pakistani government was not affected by the worst attacks recently launched on the Sufi shrines and their visitors in Pakistan. On 16 February, Pakistan witnessed the deadliest strike on Sufism in the country. Over 100 Sufi devotees participating in a spiritual session, Dhamaal at the Dargah of Lal Shahbaz Qalandar, were brutally killed and more than 200 were injured. Not only Sufi devotees, but people from other faith traditions, who visited Qalandar's shrine to seek blessings, were also killed. Deplorably for Pakistan, while the common Muslims celebrate Sufism and its narrative of counter-extremism, the home-grown jihadists are freely pursuing their mission to eliminate the entire Sufi tradition from the country. Thus, it appears that the perceived interest of the Pakistani policymakers in Sufism has backfired. In fact, it has placed the Sufi followers in the line of fire, forcing them and shrine-visitors to fear for their own survival, religious freedom and security. Politics aside, the crucial question with an ideological implication is: Why Sufi-oriented people and places are being systematically targeted in Pakistan today? The recent bombing of the revered Sufi shrine, Dargah Lal Shahbaz Qalandar in Pakistan, drew the media attention to the vital geopolitical and ideological dynamics of this case. A Pakistani judge, Javaid Iqbal, son of the famous Muslim philosopher and poet, Allama Iqbal, wrote in his book 'Ideology of Pakistan' that his father's conception of Sufism was used as a driving force in reformation of the public policies. Sufism was the main intellectual influence behind the creation of the cultural ministries, like the Waqf boards. "The Sufi shrines, which were thought to be the remains of the traditional Islam, were to become catalysts of modernisation," Iqbal wrote. Perhaps, Pervez Musharraf was the first Pakistani prime minister to call for Sufi liberalism to curb the extremist religious influences in the country, as noted in the book, 'State and Nation-Building in Pakistan: Beyond Islam and Security'. The author of this book wrote: "Musharraf launched the concept of ‘enlightened moderation’ at the 2002 Organisation of the Islamic Conference meeting in Malaysia and emphasised the Sufi teachings as a counter to extremism. In November 2006, Musharraf launched a National Sufi Council amidst great fanfare." Noted Pakistani writer and scholar educated in a western European university, Hussain H Zaidi wrote: "Sufism [in Pakistan] stands in marked contrast with the fanaticism, intolerance, bigotry and militarism of the Taliban, their mentors and like-minded individuals – who, on their part, look upon it as heretical. According to the Taliban ideology, ‘the heretics’ deserve only one type of treatment: death. The militants regard bombing the shrines and killing the pilgrims who visit these places as a religious duty. Not surprisingly, several shrines in Pakistan have been soaked in blood by the militants.” Zaidi in his article entitled “The Sufi message” published in the English Pakistani daily The News dated February 26, 2017, further writes: “Unfortunately, in Pakistan, the implication of mysticism – consisting largely of political quietism – has been more pronounced than its teachings of love, compassion and tolerance. To understand this, we need to go back a little in history. The Subcontinent has been known for its mystics, particularly the Sufis. These Sufis – who are men of high character, profound knowledge and plain living – played a powerful role in the moral reconstruction of society.” However, he laments the fact that a class of hereditary ‘pirs’ have gradually emerged in Pakistan whose only claim to sainthood rested on being descendants of a saint or custodian of his shrine. Hence, the decadence of the entire Sufi institution has begun in the country. The same holds true in India too. It is distressing to note that the true philosophy of Sufism is in a constant decline in India today. Several pseudo-Sufis, who are actually self-serving mullahs, are capturing the lofty positions of ‘Gaddi ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-terrorism-jihad/counter-radicalisation-india-pakistan-sufism-antidote-fanaticism/d/133116 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

Propensity to Be Pedantic

By Sumit Paul, New Age Islam 4 September 2024 Tell my mistakes to me, not to others. Because my mistakes are to be corrected by me, not by others. We don't need pedants, pedagogues and so-called perfectionists in a group. We need people who're not too enthusiastic about teaching, preaching and correcting. "To a few quixotic individuals, the whole world is a classroom and everyone is their student!" A Dutch saying Kabhi Chala Tha Duniya Ko Sikhane Main Aaj Hansi Aati Hai Apni Naadani Pe Mujhe Jamaal Shikarpuri (Once I audaciously tried to teach others/ Today, I feel embarrassed about my naivete) There're few things the ego delights in more, than correcting other people's mistakes. One always draws some kind of patronising pleasure when one gets an opportunity to correct someone. To correct means to show a defect. In fact, unknowingly most of us have been doing this right from the beginning of our social intercourse with people around us. What we try to pass off as our genuine concern for others is actually an unwitting act of correcting an individual. You immediately feel superior to the person you've found a fault with. Nothing gives us more pleasure than wearing the mantle of a rectifier. The ingrained habit of trying to correct someone is much more widespread than pontificating and sermonising. The overwhelming desire to correct others and point out mistakes is more acute and active than pontification. The former is obvious, whereas the latter is subtle. Correction has rudeness and crudeness in it but pontification is cloaked. " It's always much easier to find mistakes in others because the eyes which see you, cannot see themselves. Your eyes don't see its eyelashes. Nor does your officious and ever sniffing nose be aware of the unsightly hair in it. "Aap Ne Ye Nahin Kiya, Aap Ne Woh Nahin Kiya, Aap Ko Ye Nahin Aata, Woh Nahin Aata," life goes in vain in such petty corrections. While learning English at the age of fifteen, my every sentence had at least 2-3 mistakes. One teacher in England would always correct me. Initially, I appreciated his 'genuine' concern for correcting my Iranian English, heavily influenced by Persian, Dari and other Central Asian dialects. But it soon began to get on my nerves. He'd correct me in the presence of all those whose mother tongue was English. Luckily, a senior teacher came to my rescue and told that 'rectifier' not to correct my pathetic English in public. All these people on a correction spree deliberately correct you when you're with others or in a group! They gloat over your follies, helplessness and misfortune. This is unfair, nay sadistic. Refrain from it. We all must curb our overwhelming proclivity and propensity to correct others. When we're all more or less flawed, none of us can dare correct anyone else. An Urdu poet correctly said, "Bahut Aasaan Hai Idhar-Udhar Aql Baant-Te Phirna / Thodi-Si Aql Khud Ke Liye Bhi Bacha Ke Rakhnna" (It's pretty easy to keep doling out wiseness/ But it'll be advisable if you save it also for yourself). ------ 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://www.newageislam.com/spiritual-meditations/propensity-pedantic/d/133115 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

Sunni Barelvi Jama'at Madrasas and Modern Education in India

By Ghulam Ghaus Siddiqi, New Age Islam 3 September 2024 Time for Sunni Barelvi Muslims to Work for Modern Education Main Points: 1. The representation of Muslim voices, from the Waqf board to Muslim personal law board, on religious and theological matters often lacks input from the Barelvi Muslim community. 2. Despite accusations of exacerbating sectarian discord, the writer believes that Barelvi Muslims should establish educational institutions embodying inclusivity, modern education, and progressiveness. 3. These institutions should serve as beacons of unity, welcoming students from all backgrounds, irrespective of their religious beliefs, cultural background, or ethnicity. 4. Advocating for religious instruction is not enough; modern education also is crucial. 5. Barelvi Muslims can contribute significantly to the nation's advancement by establishing and nurturing such educational institutions. ----- (File Photo/Madrasa) ----- In India, the Madrasas affiliated with the Sunni Barelvi Jama'at are relatively scarce compared to those belonging to other Muslim sects. This observation changes when examining the educational landscape specifically focused on secular and modern schooling. Within this realm, it becomes apparent that the Sunni Barelvi Muslim community is noticeably trailing behind its counterparts. Despite the historical significance and presence of Sunni Barelvi Madrasas, their initiatives for imparting contemporary education have not been as robust. This disparity raises questions about the Sunni Barelvi community's approach and investment in providing education that aligns with the evolving needs of society. While Barelvis may have established few schools catering to modern education needs, the quantity and quality of such institutions fall significantly short when juxtaposed with others within the Indian Muslim community. This discrepancy prompts a deeper inquiry into the reasons behind this discrepancy and the potential implications for the community's educational development and future prospects. The underrepresentation of Sunni Barelvi-affiliated educational institutions in the secular modern education sector underscores a broader challenge that the community may need to address to bridge the existing gap and ensure a more equitable distribution of educational resources and opportunities. Fostering a stronger emphasis on modern education within the Barelvi community could potentially lead to enhanced educational outcomes and empower its members to navigate contemporary societal challenges more effectively. It is not solely incumbent upon Indian non-Muslims to bear the burden of advancing the nation's development through education; this charge also falls upon the Muslim community, requiring them to actively engage in the educational sector. Specifically, among Muslims, it is imperative for the Barelvi faction to step up and assume this essential responsibility. They must recognize that simply advocating for religious instruction is not adequate to fulfil their duties as responsible citizens of India. Emphasizing the importance of modern education alongside religious teachings is crucial for them to contribute meaningfully to the progress and prosperity of the country. By embracing a holistic approach to education that encompasses both traditional and contemporary knowledge, Barelvi Muslims can make a significant impact on the educational landscape of India. This dual focus not only enriches their own lives but also benefits the larger society by producing well-rounded individuals equipped to navigate the complexities of the modern world. Therefore, it is incumbent upon the Barelvi Muslims, along with all members of the Muslim community, to actively participate in and promote a balanced educational system that integrates religious teachings with modern knowledge. This inclusive approach will not only empower individuals within the community but also foster a more informed and progressive society at large. In India, the representation of Muslim voices on religious and theological matters often lacks input from the Barelvi Muslim community. It is noticeable that various influential bodies such as the Waqf board and Muslim personal law board predominantly consist of members from non-Barelvi Muslim backgrounds. Furthermore, the important role played by Sufi shrines in shaping Muslim representation seems to be diminished in recent times. When it comes to crucial areas like education, healthcare, embracing modern scientific advancements, and advocating for the principles of national unity and harmony, the involvement and contribution of Barelvi Muslims in these spheres appear notably limited. This disconnect in representation raises questions about the inclusivity and diversity of perspectives within the Muslim community in India, highlighting a need for greater participation and visibility of Barelvi Muslims in discussions and decision-making processes. Efforts to bridge these gaps and ensure a more comprehensive and representative portrayal of the diverse Muslim population can foster a stronger sense of unity and cohesion within the community, ultimately leading to a more inclusive and equitable society for all. Despite the ongoing accusations directed at Barelvi Muslims for allegedly exacerbating sectarian discord within the Indian Muslim community, I firmly stand in my decision to not denounce them along this line. Instead, I firmly believe that it is essential for Barelvi Muslims to take a proactive approach now more than ever. They should seize the opportunity to assume the crucial role of establishing educational institutions that embody inclusivity, secularism, and progressiveness. These institutions would serve as beacons of unity, welcoming students from all walks of life, irrespective of their religious beliefs, cultural background, or ethnicity. By nurturing an environment that celebrates diversity, Barelvi Muslims can pave the way for unity and cooperation among different groups. The core mission of these educational establishments must revolve around upholding universal rights and responsibilities. It is imperative to instil in the young minds of their students a profound sense of collective duty towards society at large. Through this initiative, Barelvi Muslims stand poised to make significant contributions to the nation's advancement, playing a pivotal role in steering the country towards a more promising and harmonious future. Their visionary steps in this domain could serve as a glimmer of hope, guiding the way towards enhanced comprehension, acceptance, and communal progress. By establishing and nurturing such educational institutions, Barelvi Muslims can effectively counteract narratives of division, effectively bridging gaps between communities and fostering a culture of collaboration and togetherness for the greater good of society. This endeavour holds the potential to create a ripple effect of positive change, setting the stage for a brighter and more harmonious future for all individuals and communities involved. For Barelvi Muslims, it is highly essential that they prioritize the establishment of a wide network of secular schools across various regions rather than focusing solely on traditional Madrasas. These schools should aim to provide education to all members of the community, fostering inclusivity and diversity within educational settings. By promoting the development of secular schools, Barelvi Muslims can contribute significantly to the overall enhancement of educational opportunities for both children and adults. Emphasizing the importance of secular education can help bridge gaps and promote mutual understanding among diverse groups within society. Furthermore, by expanding the availability of secular schools, Barelvi Muslims can actively participate in shaping a more inclusive and equitable educational landscape that benefits individuals from all walks of life. Encouraging the establishment of secular schools alongside Madrasas can lead to a more comprehensive and well-rounded educational experience for students, broadening their perspectives and knowledge base. Ultimately, the promotion of secular education among Barelvi Muslims can pave the way for a more open-minded and harmonious society, where education serves as a unifying force that transcends cultural and religious boundaries. ------- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. Throughout his career, he has emerged as a prominent figure in the realm of Islamic scholarship, consistently contributing valuable insights and analysis on a wide range of crucial topics. Through his regular writings, he has delved into multifaceted subjects, including but not limited to deradicalization strategies, the promotion of moderation within Islamic teachings, counter-terrorism efforts, and the vital mission of combating Islamophobia. Moreover, he extensively addresses the urgent need to challenge radical ideologies through well-reasoned arguments and scholarly discourse. Beyond these critical issues, his work also encompasses in-depth discussions on human rights principles, the significance of safeguarding religious rights, and the profound exploration of Islamic mysticism. URL: https://www.newageislam.com/islamic-society/sunni-barelvi-jamaat-madrasas-modern-education-india/d/133109 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 Outcome of 'Intellectual Obstinacy'

By Sumit Paul, New Age Islam 3 September 2024 The Editor Mr Sultan Shahin Rued and Pondered Yesterday, "Does This Reflect the General Civilisational Decline Of Our Times That Is Noticeable Across The Social Media And Even Television Channels?" Quite Right, Mr Shahin. This Is the Outcome of 'Intellectual Obstinacy' Many Individuals ------ If one sticks too rigidly to one's principles, one would hardly see anybody. Agatha Christie The quote 'If one sticks too rigidly to one's principles, one would hardly see anybody' is a powerful reminder of the importance of flexibility. Adopting rigid principles can create an uncomfortable environment, both for oneself and for any potential companions. It is important for us to respect our principles and apply them to our decisions and actions, but it is also important to recognize when it is necessary to compromise - when it is necessary to adjust our principles in order to foster relationships and understanding. To fully take part in the social world, we must learn to be open-minded and willing to lend an ear to opposing views. This reminds me of Urdu poet Bashir Badr's famous couplet, "Khuda Hum Ko Aisi Khudai Na De/ Ke Apne Siva Kuchh Dikhai Na De" (God must never bestow so much power and might upon me/ That I become a narcissist and ignore others). All problems, differences and issues in life ensue from our lack of flexibility and delusion of infallibility. While it's good to stick to one's stand and convictions, thinking that they must remain unchanged is rigidity and delusional behaviour. French existentialist Albert Camus’ quote – “the need to be right is the sign of a vulgar mind” – has profound relevance in all situations and circumstances in life. The morbid insistence on being right all the time makes one rigid, ossified and monomaniac. The magnanimous acceptance that you can be wrong more than you can be right in your whole lifetime, makes you a thoughtful human. Life’s so intricate and also egalitarian in the sense that it also offers your opponents to be right at times. An individual’s life is a saga of mixed emotions, paradoxes, upheavals and all shades of colours. The editor Mr Sultan Shahin rued and pondered yesterday, "Does this reflect the general civilisational decline of our times that is noticeable across the social media and even television channels?" Quite right, Mr Shahin. This is the outcome of 'intellectual obstinacy' many individuals, including yours truly, are suffering from. Social media is just accentuating it. Most of us are a little stubborn when it comes to defending our viewpoints but some of us are morbidly mulish. They're unable to see even a speck of truth in the views, apercus and opinions of others. They'll argue tooth and nail to prove themselves right despite knowing that their weak-tea arguments and explanations don't hold water. This proclivity is often coupled with a didactic and draconian attitude that I'm not only right, you too must toe the line. This creates bad-blood. If only we all could do away with our collective tendency of one-upmanship, so much rancour in the world could have been kept at bay. ------ 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://www.newageislam.com/spiritual-meditations/outcome-intellectual-obstinacy/d/133110 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

Muslim Community Instead of Looking at The Hostile Government’s Largesse Can Shoulder the Task of Improving the Education Level of the Community

By Syed Ali Mujtaba, New Age Islam 3 September 2024 The Silver Lining in The Dark Sky Is That Religious Leaders i.e. Clerics, Philanthropists, NGOs, Etc. Are Getting Involved In Educating The Muslims. Organizations like Jamaat – e- Ulama – e Hind, Khanqah – e- Ramani, at Munger, Bihar Have Stepped in to Take Up the Challenge. More NGOs Are Coming Forward to Improve the Educational Standards of Muslims in India. ------- Education among Muslims is a serious issue in India. While the literacy rate among Muslims is showing an upward graph, higher education dropout is a major problem among the Muslim community. Photo: New Age Islam from File --- Since education is directly linked to income level and economic level is dependent on employment and wealth generation, a vicious circle has developed in India in which Muslims are trapped all over the country. The participation of Muslims in salaried regular employment is 43.39%. This figure may look bright but after a scratch, it comes to notice that Muslims are engaged in the B&C category kind of jobs and are at the bottom level of income. Since Muslims do not get jobs they are in self-employed occupation. The statistics show their share is 38.89%. This again is not the correct picture because Muslims are at a low level of self-employed income generation. Then around 17.71% of Muslims work as casual workers. In such a situation how can Muslims of India afford the luxury of education? The poor socioeconomic condition of Muslims is the prime reason for the low educational status of Muslims in India. An evaluation of educational status among Muslims done in 2014 says that Muslims have higher dropout rates in senior secondary and higher levels of education. To address the problem of dropouts among Muslim students, the government is offering many scholarship- schemes and programs about which the community must be enlightened. They are as follows: i) Pre & Post Matric Scholarship Scheme, Merit-cum-Means based Scholarship Scheme through Direct Benefit Transfer (DBT) mode. ii) Naya Savera scheme- Free coaching and allied Scheme: This scheme aims to provide free coaching to students/candidates belonging to economically weaker sections of minority communities for preparation of entrance examinations of technical/ professional courses and competitive examinations. iii) Padho Pardesh scheme: This scheme gives a subsidy in the interest rate on educational loans to the students of economically weaker sections of minority communities. This loan is also applicable for higher studies abroad. iv) Nai Roshni scheme: This is a leadership development scheme for women belonging to minority communities. v) Seekho Aur Kamao: It is a skill development scheme for the youth of 14 - 35 years age group, aiming at improving the employability of existing workers, school dropouts, etc. vi) Pradhan Mantri Jan Vikas Karyakram (PMJVK) scheme: It is a Scheme designed to address the development deficits of the identified Minority Concentration Areas. The areas of implementation, under PMJVK, have been identified based on minority population and socio-economic and basic amenities data of Census 2011. vii) Upgrading Skills and Training in Traditional Arts/Crafts for Development (USTTAD): This scheme was launched in May 2015. It aims to preserve the rich heritage of traditional skills of Indigenous artisans/craftsmen. Under this scheme, Hunnar Haats are organized all over the country to provide a nationwide marketing platform to Minority artisans and entrepreneurs and to create employment opportunities. viii) Virasat Ka Samvardhan (PM Vikaas): The PM Vikas scheme has been added to the Ministry of Minority Affairs' Budget in 2023. It is a skilling initiative focusing on the skilling, entrepreneurship, and leadership training requirements of the minority and artisan communities across the country. The scheme is intended to be implemented in conjunction with the ‘Skill India Mission’ of the Ministry of Skill Development & Entrepreneurship through integration with the Skill India Portal (SIP). Conclusion- The way forward for the Muslim community is that they register NGOs in all parts of the country liaison with the education department of the government and implement the schemes in the areas of Muslim concentration. This could include providing better educational facilities adjacent to areas where the Muslim population is sizable. The facilities may include giving Muslim students vocational and skill-based training to improve their employment prospects. The most backward Muslim regions in India are the 'Nuh' district of Haryana and the 'Seemanchal' region comprising nine districts of Bihar. Muslims in these places are in dire need of “educational intervention.” The community leadership should rise to the occasion and make targeted efforts to improve the education status of Muslims in these backward regions of the country. Muslim community instead of looking at the hostile government’s largesse can shoulder the task of improving the education level of the community. In these testing times, the community needs more Muslims to be posted at police stations throughout the country. Similarly, more Muslims are required for administrative jobs so that the community may feel empowered. It is only through education that Muslims can compete in the competitive exams and fill the government posts that are open to them. This can happen only when the community leadership can play a major role in improving the educational standard of Muslims in India. The silver lining in the dark sky is that religious leaders i.e. clerics, philanthropists, NGOs, etc. are getting involved in educating the Muslims. Organizations like Jamaat – e- Ulma – e Hind, Khanqa – e- Ramani, at Munger, Bihar have stepped in to take up the challenge. More NGOs are coming forward to improve the educational standards of Muslims in India. Indian Muslims have woken up to the reality, that education is the key to the progress of the community in India. The work at the grassroots level has begun. There is no doubt, this is a tall order, but that’s the way forward if Muslims have to live with dignity in India. ---- Syed Ali Mujtaba is a journalist based in Chennai. URL: https://www.newageislam.com/islamic-society/muslim-community-hostile-government-largesse-education/d/133107 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

Engaging with Cross-Scriptural Values for Inter-Community Harmony

By Naseer Ahmed, New Age Islam 2 September 2024 2024 A Round Table Conference on the captioned subject was held in Delhi’s Parsi Anjuman on August 31, 2024. For this conference, GRD sb presented the Islamic viewpoint. He dwelt on the negative aspects of obscurantist beliefs that unite the Christians, Muslims, Jews, Hindus, Buddhists, Sikhs, etc, based on their respective eschatology to say: “The misuse of millenarian theology and apocalyptic prophesies in all religions drawing us far the practical realities”. I believe he missed a golden opportunity to present the Tafsir on Surah 95 At-Tin or “The Fig”, which begins with swearing by all the founders of religion within and outside the Abrahamic traditions and unites people of all religious faiths. The alternative presentation could have been as follows and can still be adopted by the Parsi Foundation: The Quran’s Message Endorsing Numerous Religious Faiths The Quran's Surah 95 (At-Tin) makes metaphorical references to all the founders of Allah’s religion within and outside the Abrahamic tradition. The Surah opens with Allah swearing by "The Fig, The Olive, Mount Sinai, and The City of Security"—each symbolising different religious figures and traditions. The Meaning of 95:2 (By Tur Sinin.) Tur means mountain and Tur Sinin is Mount Sinai associated with Moses which finds a mention in the following verses of the Quran: (19:52) And we called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse). (20:80) O ye Children of Israel! We delivered you from your enemy, and We made a Covenant with you on the right side of Mount (Sinai), and We sent down to you Manna and quails: Ka`b Al-Ahbar and several others have said, "It is the mountain upon which Allah spoke to Musa.'' The verse is, therefore, metaphorically referring to Prophet Moses, his people, the Jews, and the religion Judaism The Meaning of 95:3 (By This City of Security.) (5:97) Allah made the Ka´ba, the Sacred House, an asylum of security for men… The City of Mecca was a place of pilgrimage, and its precincts were a sanctuary or place of security from the time of Abraham. The City of Security, therefore, means the city of Makkah. This city is associated with Prophet Muhammad. There is no difference of opinion between the scholars about 95:2 and 95:3. The theme of the Surah is mankind, which has been created in the best of moulds. Some remain among the best by following the ideals of Allah’s Religion (belief and righteous deeds) while the rest descend to the lowest levels by their rejection of belief and evil deeds. Swearing by a Prophet/Religion is therefore in line with the Surah’s theme because it is by following Allah’s religion that man elevates himself to become the best of creatures, and by rejecting Allah’s religion, he becomes the worst of creatures. What, Then Is The Meaning Of (95:1) By The Fig And The Olive? All the scholars agree that “The Olive” refers to Jerusalem and the Prophet Jesus. The New Testament frequently mentions the Mount of Olives, where Jesus stood when he wept over Jerusalem (an event known as Flevit super illam in Latin). Again, the story of Jesus with his disciples on the Mount of Olives can be found in the Gnostic text Pistis Sophia, dated around the 3rd to 4th century CE. Challenges in Correctly Interpreting the Meaning of the Metaphor “The Fig” Muslim scholars looked for a meaning within the Abrahamic traditions, but none of the explanations was satisfactory. In the early 20th century, an Egyptian scholar first connected its meaning to Buddha, who received enlightenment under the Bodhi Tree ("tree of awakening"), a large sacred fig tree in Bodh Gaya. It became clear that the three metaphors covered all the Abrahamic faiths, and the fourth metaphor of the Fig refers to all other religious traditions outside the Abrahamic fold. This was confirmed by intense research that established that “The Fig” is held sacred in several religious traditions across the world, such as Buddhism, Hinduism, Jainism, Shintoism, ancient Egyptian religion, Bahai, Zoroastrianism, African Traditional Religions, Greco-Roman Mythology and possibly many more. The Following Verses Support Such an Interpretation: (4:164) Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;- (10:47) To every people (was sent) a messenger: when their messenger comes (before them), the matter will be judged between them with justice, and they will not be wronged. (14:4) We sent not a messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power, full of Wisdom. Verse Supporting Diversity In Religious Traditions (5:48) To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute; The Meaning of the Best of Moulds The subject of the verse is how Allah has created humans in the best of moulds. The 17th-century astronomer Johannes Kepler said, "God created us after His image so that we could share in His thoughts." Never have truer words been spoken. We cannot know God unless God gives us some part of His attributes. We cannot understand what Rahman (Compassionate), Rahim (Merciful), Ghafoor (Forgiving), Shakoor (Grateful/Rewarder), Adl (Just), etc., mean unless we have some small part of the same attributes. No other creature has been created in the same mould. God has made us in the best of moulds for a purpose. Those who follow the founders of their religion and do righteous deeds are elevated, and those who rebel are abased to the lowest of low. The Surah talks about the Day of Judgment and Allah as the wisest of Judges. The significance of swearing by all the Messengers of Allah who founded His religion is: 1. They are the paragons (Shuhuda) of Allah’s creation in the best of moulds worthy of emulation. 2. They are witnesses to the faithful communication of Allah’s message to their people. 3. They will be witnesses on the Day of Judgment against their people. 4. Allah may allow them to intercede on behalf of their people Conclusion: The Surah's theme revolves around the creation of humanity in the best form, with those who follow Allah's guidance being elevated, while those who reject it fall to the lowest state. The Surah underscores the importance of Allah's messengers, whether from Abrahamic or non-Abrahamic traditions, in guiding humanity towards righteousness and the ultimate judgment. It unites people of all faiths, endorsing religious traditions in Abrahamic and non-Abrahamic traditions. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/interfaith-dialogue/cross-scriptural-values-inter-community-harmony/d/133102 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

"Talibanning" Women's Rights: A Sad Part of Afghanistan's Story

By Grace Mubashir, New Age Islam 2 September 2024 2024 The Taliban's Return Led to Widespread Fear and A Regression In Human Rights, Especially For Women And Minorities. The Economy Is in Freefall, With Millions Facing Food Insecurity, And Ethnic Violence, Particularly Against the Hazara Community, Has Escalated. Major Points: 1. The Taliban government in Afghanistan has implemented new laws that severely restrict women's rights, limiting their presence in public life and spaces. 2. After the Taliban regained power in 2021, Afghanistan experienced severe human rights violations, echoing the repression of the late 1990s Taliban regime. 3. A new 35-part draft law, announced by the Taliban's Supreme Leader, Hibatullah Akhund Zadeh, imposes "moral laws" that severely restrict women's rights and freedoms. ------ (From Files/ Afghan Women) ------ Since the Taliban regained power over Afghanistan in August 2021, women's rights have been drastically cut, and public life has become highly curtailed. Just like in their severe rule in the late 1990s, the Taliban government has been marred by numerous cases of human rights abuses, especially against women, press freedom, and personal freedoms. By returning to this form of government, it has turned Afghanistan into a fearful and saddened land without much promise for a future where basic rights will be respected. The Suppression of Women Going Back to Darkness Among the most ominous aspects of Taliban rule is their intention to erase women from public life. Shortly after seizing power, the Taliban announced new rules that took a nearly full backtrack on two decades of women's rights. These were put into a 35-part draft law created by the Taliban's Supreme Leader, Hibatullah Akhundzada. The rules are enforced by the Ministry of Propagation of Virtue and the Prevention of Vice, which is known to strictly enforce moral laws during its past rule. New laws made it very difficult for women to move freely, dress as they pleased, or act however they chose. They now have to cover all of their bodies in public, even their faces. The Taliban said this was necessary because women's faces could attract men and cause moral problems. Because of this, women can't go out without a male guardian to accompany them in public, which makes them limited in their participation in public life. Not only do these physical restrictions bind them, but women have also been rendered mute. Women are forbidden from singing, reading poetry, and even speaking in public since, according to the Taliban, a woman's voice may arouse emotions. This là part of the bigger scheme of things to erase their presence in public spaces altogether. A ban on females' participation in most professions has been issued; female teachers have lost their jobs. In all but a few provinces, most girls' secondary schools have been closed, and girls cannot study alongside males in higher education. Above all, there is an extreme shortage of female teachers, which has highly restricted girls' access to education, making them the most marginalized portion of society. The closing of shelters for women escaping abuse and turning them into prisons shows the Taliban's unfair treatment of women. These shelters, which used to be a safe place for women, are now being used to make their lives even harder. In its place is the Ministry for the Propagation of Virtue and the Prevention of Vice, which showed just how much women's rights improved before 2001. This change makes women easier to control. Stopping the Media A Dark Curtain Comes Down The Taliban's war on the rights of individuals surpasses mere harm to women. This government has also dismantled the free press, making people not speak out, while manipulating the information available to them. Consequently, the Taliban regained power and over 70% of Afghanistan's media outlets have been shuttered. Those that remain are heavily controlled by the government, with threats, attacks, and bullying of journalists always a given fact. The Taliban has attacked international news networks, such as the BBC, that air programs in Pashto and Persian to deny Afghans access to news that is not completely propagandized. The new government has made illegal the publishing of anything "insulting" to national characters or "damaging to public opinion," thereby silencing any criticism. This has forced many journalists to flee the country, leaving a media landscape with few independent voices. While the Taliban feigns interest in purifying information, this is a euphemism for a situation in which dissent is prohibited, and any opposition to the regime is quickly suppressed. This move against the media has severed the Afghan people from the world at large. Little access to information, and no independent media serving as a counterbalancing force to the government, has eased the way for Taliban consolidation with little opposition. The result is a country increasingly isolated from the world community, left to suffer in silence. Economic Collapse and Humanitarian Crisis The Taliban has been in power; thus, there is a great humanitarian crisis in Afghanistan. The economy of the country, already weak from years of fighting, is near to falling apart. The halt of foreign aid that helped millions of Afghans and the poor management by the Taliban have caused sharp price increases and extreme poverty among the people. Today, over 25 million Afghans do not have enough food and many find it hard to meet their basic needs. Life has become worse under the Taliban's harsh rule. It has launched a violent campaign against the minority groups of Afghanistan, particularly targeting the Hazara Shia. Deadly attacks from both the Taliban and ISKP have continued to hit this community. The already excluded Hazara community is now at risk of forced displacement as the Taliban works to eradicate all remnants of Afghanistan's diverse society. The situation is very serious for women and children, who suffer the most from the Taliban's harsh rules. With schools shut down, many girls have to get married early, and women who used to support their families are now without any money. The Taliban's rule that stops women from working in most jobs has pushed many families into poverty, as they cannot pay for basic needs like food, medicine, and a place to live. The healthcare system had improved a lot in the years before the Taliban came back, but now it is close to falling apart. Because there are not enough female healthcare workers, many women cannot get important medical services, like care for mothers. The stopping of international aid has also caused a shortage of medical supplies, putting more pressure on a system that is already struggling. Due to this, the country is being hit by preventable diseases, and many Afghans are dying from illnesses that should have been treated had the healthcare system been working. International Condemnation and the Path Ahead The Taliban's iron-fisted regime has brought criticism from the four corners of the globe. The United Nations have strongly voiced their criticisms against them, as UN envoy Richard Bennett released a sharp report on human rights in Afghanistan. This report deplored the continuous violations of the rights of women by the Taliban and the terrible conditions faced by ethnic and religious minorities. Bennett's report also reveals concern on the case of the lack of independence in Afghans' courts. It says that Taliban forces have seized these courts to facilitate their private interests. Another worry is the elimination of the independent Human Rights Commission. This group no longer exists, which leaves little option to monitor and report on human rights issues across the country. Other nations have called for the formation of an investigation into the violence and human rights abuses conducted by the Taliban. The governmental authorities have shown very little interest in assisting with this. The Taliban has used their rigid rules despite global protests. Hibatullah Akhundzada, the leader of the group, follows a very conservative version of Islamic law, joined with the most traditional Pashtun beliefs. He is not challenged in the Taliban, and disputes within the Taliban are swiftly met with severe punishments. That gives little room for evolution or compromise, even though so many Afghans are discontent. There are signs of discontent within the Taliban, particularly among the younger leaders. They do not deviate from key precepts of the group, but they recognize the need for a different modality of leadership. This is important, as on many levels, the economy is in shambles and human rights are deteriorating further. They understand quite well that the Taliban cannot maintain power in the future if it continues alienating the Afghan people and the rest of the world. Some moderate voices within the Taliban, though still at the periphery of power and influence, have begun to speak out for a less rigid and more open regime. These moderates have gained the backing of Islamic scholars and political leaders worldwide, who see them as the lynchpin of change in Afghanistan. One of the important persons, Farhadi, knows these moderate groups very well and has suggested talking to the Taliban leaders with moderates inside their own group. Farhadi believes that if they receive the right support and advice, the Taliban could be convinced to have a more open and less harsh way of governing themselves. These efforts need to be supplemented by the international community. While raising one's voice against the Taliban's human rights abuses is necessary, so is engaging with the more moderate elements within the organization. The international community will be called upon to walk a fine line between pressuring the Taliban to uphold basic human rights and standing in solidarity with the Afghan people for whatever assistance they require to get their lives together. One of the ways through which involvement can be made is by means of humanitarian aid. The international community can utilize aid to incentivize the Taliban toward the adoption of more moderate policies, especially regarding women's rights and education. Herein, the linking of aid to certain reforms by the international community offers encouragement to a situation where moderate voices within the Taliban are empowered to push for change. The world community should not be limited to providing only humanitarian assistance but also continue struggling for human rights in Afghanistan. That means supporting activities for gender equality, education, and freedom of expression. Human rights abuses should be documented with joint efforts between international organizations, NGOs, and civil groups; provide assistance to victims and inform the public about the real happenings in Afghanistan. While the road to peace is littered with challenges, a better future can yet be contemplated in Afghanistan. And the Taliban's hold on power is not unbreakable, nor their brutal repression of dissent. Much-needed humanitarian aid can be provided while the international community supports moderate voices within the Taliban, enabling a clear pathway toward an inclusive and just society in Afghanistan. In conclusion, the "Talibanning" of women's rights and the control of people's freedoms in Afghanistan show a sad time in the country's history. The Taliban's harsh rule has caused great pain, especially for women and minorities. ----- 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://www.newageislam.com/islam-women-feminism/talibanning-rights-afghanistan/d/133101 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

Answering A Misconception That the Sufis Abandoned Shariat and Only Adopted Tariqat

By Ghulam Ghaus Siddiqi, New Age Islam 2 September 2024 Sufism Views Shariah and Tariqat as Interconnected, Not Separate Entities Main Points: 1. Sufis historically identified themselves as Ahl al-Sunna wa Jamaat, meaning Sunnis. 2. Barelvis consider themselves as the authentic Sunni Muslims. 3. The Barelvi Sunni Muslim community finds itself at the lowest rung in terms of wielding political influence or making strides on the international stage compared to other Muslim factions. 4. Present-day Barelvi Sunni Muslims deserve getting tasked with reviving the spiritual legacy of the Sufis, reinstating the path paved by the Almighty with love and compassion for all humanity. 5. Sunni beliefs align with the teachings of the Prophet Muhammad, peace and blessings be upon him, and his esteemed Companions, including the revered Ahl al-Bayt, the four Imams—Hanafi, Maaliki, Shaafei, and Hanbali. 6. Sunni divergence predominantly occurs in contrast with other sects such as the Shiites, Raafidhi, Jabriyya, Qadriyya, Mushabbaha, Mu’attalah, among others. 7. Imam Ahmad Raza, also known as Aala Hazrat Barelvi, recognizes Hazrat Ghaus-e-Aazam Mohiyuddin Jilani's leadership in both Shariat and Tariqat. 8. Exploring the writings of masters like Hazrat Ghaus-e-Azam provides a transformative journey towards self-discovery and spiritual enlightenment. ----- One common misconception surrounding the Sufis is the inaccurate belief that they abandon the path of Shariat, solely embracing the path of Tariqat. It is essential to understand before discussing the main subject of the article that Sufis historically identified themselves as Ahl al-Sunna wa Jamaat, which translates to Sunnis. In present times, many Muslims also identify as Sunnis, yet there exist diverse groups with varying beliefs and denominations. For instance, Deobandis and Salafis, also known as Wahhabis, associate themselves with Sunni Islam. Similarly, Barelvis consider themselves as the authentic Sunni Muslims. Nevertheless, within the Barelvi community, there are emerging signs of division as different factions and groups begin to form. In the contemporary context, the Barelvi or Sufi-oriented Muslims, who have traditionally been unified in their adherence to the recognized Sunni beliefs, now find themselves grappling with a growing sense of confusion and division when considering the intricacies of Islam's sub-issues or derivative matters. While the fundamental tenets upheld by followers of various Sufi-Barelvi shrines remain largely consistent, it is the nuanced differences in the peripheral matters [aka Furui Masaail] that have gradually begun to take on more pronounced shapes. Consequently, a noticeable trend has emerged where some adherents within this sphere are increasingly reluctant to identify solely as Barelvis, instead preferring designations such as Sufis, Sunnis, or affiliations with other strands of Islamic thought. As time progresses, the once minor disparities have evolved into more profound distinctions, transcending beyond mere secondary concerns to become profound, foundational points of contention among these groups. This shift has marked a significant departure from the unifying principles that previously bound these individuals together, signalling a broader re-evaluation and reconstruction of religious identities within this particular Sunni Jama’at. Considering the broad expanse of the world, it is apparent that Barelvi Muslims, who deeply associate themselves with the teachings of Sufism, earnestly express their inclination towards being recognized as part of the Sunni branch of Islam. When a comprehensive global analysis is conducted, it emerges clearly that the Barelvi Muslim community finds itself positioned at the lowest rung in terms of wielding political influence or making strides on the international stage in comparison to other Muslim factions. While I harbour a profound faithful bond with the beliefs of Barelvi Sunni Sufi Hanafi Maturidi school of thought, I am compelled to acknowledge that this particular Jama’at trails behind all others in exerting a substantial impact on a global scale. Present-day scenarios emphasize this reality, showcasing numerous revered shrines and a limited number of Madrasas, yet the notable absence of colleges, esteemed educational institutions, and universities within this particular community. It is indeed a widely recognized belief that when one dedicates themselves to carrying out virtuous deeds, the benevolent guidance of Allah is ever-present to provide unwavering support and guidance. In light of this, the Barelvi Sunnis are encouraged to wisely leverage their abundant resources with a visionary approach, aimed at not only focusing on traditional Madrasas but also expanding their efforts to establish well-rounded educational institutions across every locality. By diversifying their educational initiatives to include the establishment of colleges and universities prioritizing contemporary academic disciplines, the Barelvi Sunnis can effectively contribute to fostering a society that is equipped with the knowledge and skills necessary for progress in today's world. In doing so, they would be instrumental in offering opportunities for quality education that promotes values of goodness, civility, and elevated moral standards to all individuals residing in India, irrespective of their religious affiliations. A critical aspect that should not go unnoticed is their pivotal role in advocating for human rights, as this not only elevates their stature in the global community but also garners the favour and blessings of Allah, underscoring the intrinsic connection between adhering to ethical principles and reaping divine rewards. By upholding these principles and pursuing educational endeavours that prioritize inclusivity, excellence, and moral integrity, the Barelvi Sunnis can truly make a meaningful and enduring impact that resonates far beyond the boundaries of India. The path laid out by the Almighty Creator is one of compassion and generosity towards humanity, transcending any boundaries of race, religion, or cultural differences. It is an inclusive path where every individual, regardless of their beliefs or background, receives the bounties of nature such as sustenance, sunlight, rain, and other blessings without discrimination. The Creator's benevolence knows no bounds as He bestows His gifts upon all His creation with utmost fairness and justice. In following this divine example, Sufis have embraced a life of righteousness and morality, embodying principles that treat all individuals with kindness and respect, irrespective of their faith or heritage. Their noble deeds encompass feeding the hungry, consoling the downtrodden, caring for the sick, and guiding people from all walks of life towards spiritual enlightenment. Present-day Barelvi Sunni Muslims deserve getting tasked with reviving the spiritual legacy of the Sufis, reinstating the path paved by the Almighty with love and compassion for all humanity. Remembering this model of divine and merciful justice and treatment and putting it into practice is as important today as ever in the entire world. It is crucial for societies across the globe to uphold principles of justice that are free from discrimination based on factors such as religion, lineage, or caste. When justice is administered impartially, it reflects the merciful nature of divine justice. Conversely, when justice is tainted by biases and prejudices, it fails to embody the essence of fairness and righteousness. People who exhibit disdain for universal justice, encompassing all religions and nationalities, often demonstrate characteristics of moral corruption, falsehoods, deceit, and avarice. Such individuals prioritize personal gain, power, and control, which hinders their ability to adhere to divine principles of justice. Consequently, those driven by greed and a thirst for domination harbour inclinations towards exploiting and oppressing ordinary citizens within the realm of global politics. It is imperative that individuals strive to emulate the virtues of fairness, honesty, and integrity in all aspects of their lives, transcending boundaries of nationality and creed. Only through embodying the values of genuine justice can a society progresses towards a more equitable and harmonious world order. The article commenced with a crucial misconception about the Sufis, which suggests that they disregard the teachings of the Shari'ah and solely adhere to the Tariqat path. However, from a discerning and factual perspective, this notion is entirely erroneous and deceptive. It is essential to recognize that all the Sufis identified themselves as Sunnis; although some may not have explicitly documented their Sunni beliefs, they were the inherent part of their faith. The pivotal issue to consider is the essence of Sunni beliefs themselves. Sunni beliefs align with the teachings of the Prophet Muhammad, peace and blessings be upon him, and his esteemed Companions, including the revered Ahl al-Bayt, the four Imams—Hanafi, Maaliki, Shaafei, and Hanbali. The crux of Sunni divergence predominantly occurs in contrast with other sects such as the Shiites, Raafidhi, Jabriyya, Qadriyya, Mushabbaha, Mu’attalah, among others. It is imperative to draw insights from this to deepen our understanding of the historical and theological context surrounding Sufism and its integration within the broader Islamic framework. By exploring these nuances, we can unearth a more comprehensive perspective on the intersections between Sufism or Sunni beliefs, and the various ideological streams that have influenced the assertion of Islamic identity over time. In their various works, which included deeply insightful books, detailed appendices, and profound writings, numerous esteemed Sufi scholars have eloquently articulated the fundamental interconnection between Tariqat and Shariat. They meticulously expounded on how the teachings found in the Qur'an and the Sunnah, often referred to as the commands stemming from Allah and His Messenger, formed the ethical and moral framework of the Sharia. Delving into the spiritual essence of these divine injunctions, the Sufis not only comprehended these teachings on a profound level but exemplified a steadfast adherence to the ethical and legal precepts outlined in the Sharia. Moreover, their teachings extended beyond personal spiritual growth, as they fervently advocated for others to follow the Tariqat path, a transformative journey that nurtures a genuine and profound love for the divine within the hearts of seekers. By imparting wisdom, guidance, and inspiration, the Sufis illuminated the path towards a harmonious balance between the spiritual realm and the adherence to the principles of Sharia, fostering a holistic approach that resonated with seekers across diverse cultural and geographical landscapes. Their invaluable insights continue to serve as a beacon of light, steering earnest seekers toward a deeper understanding of the intertwined nature of Tariqat and Shariat, facilitating a profound spiritual connection grounded in love, devotion, and unwavering commitment to the divine. In the teachings of Sufism, it is important to note that the paths of Shariat and Tariqat are not viewed as distinctly separate entities. Sufis, in their approach, embrace both the principles of Shariat and the spiritual wisdom of Tariqat. This differs significantly from the perspective held by traditional scholars, known as the Ulama-e-Zaahir, who primarily focus on the outward aspects of Shariah. The distinction lies in the Sufis' deep understanding of the spiritual dimensions inherent within the legal framework of Shariat. Imam Ahmad Raza, also known as Aala Hazrat Barelvi, explicitly recognizes the profound leadership and virtues of Hazrat Ghaus-e-Aazam Mohiyuddin Jilani in both the realms of Shariat and Tariqat. This esteemed position of Imam Ghaus-e-Aazam was widely acknowledged among renowned Sufi figures, including Hazrat Khwaja Gharib Nawaz, Hazrat Qutbuddin Bakhtiar Kaki, Hazrat Nizamuddin Mehboob Elahi, Badshah-e-Kalyari, and Shah Samnani. These revered Sufis revered the spiritual guidance and exemplified virtues embodied by Hazrat Ghaus-e-Aazam, reflecting the integration of both the legal aspects of Shariat and the spiritual depths of Tariqat. May Allah bestow His mercy upon them and illuminate our path with His divine blessings. Sufi teachings illuminate a strong bond between the Shariat, the external framework of Islam, and Tariqat, the internal path of spiritual realization. Through the lens of Sufism, the harmony between these parallel dimensions becomes palpable, as they intersect and complement each other in divine wisdom. Despite their distinct modalities, Shariat and Tariqat converge to form a holistic spiritual journey that bridges the earthly obligations of ritual observance with the transcendental realm of inner transformation. This symbiotic relationship underscores the deep-rooted tradition of Sufism, emphasizing the inseparable connection between outward practice and inward illumination on the path towards spiritual enlightenment and gnosis or Spiritual Maarifat of God Almighty. By acknowledging the inherent unity within the seemingly disparate domains of Shariat and Tariqat, Sufi teachings offer a profound insight into the profound synthesis of the exoteric and esoteric aspects of Islamic spirituality, highlighting the profound interconnectedness that underpins the seeker's quest for spiritual perfection and ultimate truth. In essence, the teachings of Sufism serve as a guiding light, illuminating the profound interconnectedness and harmonious coexistence of Shariat and Tariqat, ultimately leading the seeker towards the realization of the Islamic Truth. After thoroughly comprehending the profound connection between Shariat, Tariqat, and the tangible realities of life, I sincerely recommend immersing yourself in the wisdom encapsulated within the sacred text, Futuh al-Ghaib, penned by the venerable Hazrat Ghaus-e-Azam. This esteemed figure implored all his disciples to persistently engage in a spiritual struggle against their inner selves, to oust the malevolent forces lurking within, to transcend mundane desires, renounce the pursuit of self-gratification, and find contentment in the divine pleasure of the Almighty. By liberating oneself from the bondage of the ego and Nafs, embracing genuine servitude to the Creator, one attains authentic freedom, genuine prosperity, and garners esteem in both the earthly realm and the hereafter. To delve deeper into the profound teachings of the Sufi tradition, it is imperative to earnestly explore and internalize the writings of these illuminated masters. A thorough perusal of their works unveils the complete essence; one should remember that the portrayal of Sufism in external sources may not always capture the entirety of its truth. Delving into the profound teachings of masters such as Hazrat Ghaus-e-Azam provides a transformative journey towards self-discovery and spiritual enlightenment. The timeless wisdom encapsulated within Futuh al-Ghaib serves as a beacon of guidance, illuminating the path towards inner peace and divine connection. By following the principles of genuine servitude and spiritual struggle, individuals can transcend beyond the superficialities of material desires, attaining a sense of fulfillment that extends beyond the confines of worldly pursuits. Embracing the essence of Sufism not only cultivates authentic freedom but also fosters a deep sense of harmony with the universe, enabling individuals to navigate life's challenges with grace and resilience. ----- Urdu Article: Answering a Question on the Sufi Teachings صوفیائے کرام کی تعلیمات پر ایک شبہ کا ازالہ A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. Throughout his career, he has emerged as a prominent figure in the realm of Islamic scholarship, consistently contributing valuable insights and analysis on a wide range of crucial topics. Through his regular writings, he has delved into multifaceted subjects, including but not limited to deradicalization strategies, the promotion of moderation within Islamic teachings, counter-terrorism efforts, and the vital mission of combating Islamophobia. Moreover, he extensively addresses the urgent need to challenge radical ideologies through well-reasoned arguments and scholarly discourse. Beyond these critical issues, his work also encompasses in-depth discussions on human rights principles, the significance of safeguarding religious rights, and the profound exploration of Islamic mysticism. URL: https://www.newageislam.com/debating-islam/misconception-sufis-shariat-tariqat/d/133096 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

How Do You Know There is a God?

By Michelle Schafieh, New Age Islam 2 September 2024 (Guest Post) “I Just Know He Does. I Know Because Every Time I Hear Recitation Of The Qur’an Or Listen To A Lecture About Islam; I Get This Feeling In My Heart That Is Unexplainable.” ------ “Or were they created by nothing, or were they the creators [of themselves]?” (Quran Surah 52. Ath Thuur verse 35) During my first year at University of California, Los Angeles (UCLA), I decided to go to a Dawah workshop held by one of the brothers involved in the MSA. The goal of the workshop was to teach Muslims how to share our faith with non-Muslims. I thought it would be a lecture where I would sit and listen to a speaker for about an hour. When I got there, the first question the speaker asked us was: “How do you know God exists?” He began going around and asking each one of us, and I started to get nervous because I never really thought of this question. There were a few people answering before me, which gave me a bit of time to think. I was anxious because I felt that I did not have enough religious knowledge to even answer. Brothers and sisters were giving all sorts of responses such as scientific proof and other evidence shown in the Qur’an. Then, it was my turn to answer. “How do you know there is a God?” he asked. I could not really think of any clever responses, so I just gave the simplest answer that popped into my head. “I just know He does. I know because every time I hear recitation of the Qur’an or listen to a lecture about Islam; I get this feeling in my heart that is unexplainable.” It is a feeling that gives me goose bumps, but at the same time accompanies calmness. It has been three years since I attended the lecture, and I know that I will never forget this question. I continue to think about it, and realized that there are so many answers to this question and each time I think about it, my answer changes. One particular scenario that I once heard in an Islamic lecture really helped me think about the existence of God. The speaker told us to imagine being alone in a desert, and then spotting a cell phone on the sand. You then ask yourself: could that cellphone somehow randomly appear on its own? Did all the parts somehow magically come together? No, someone had to design the phone, make the chip, etc. The wind did not just bring all the parts together creating this phone; there had to be a creator. Similarly, the human body, system and organs could not have randomly come together to form a human being. Just looking at the details of the human eye and heart alone, I know Allah (SWT) is the only plausible explanation. I want to share this experience because the question may sound simple, but we sometimes forget to just pause and think about it. The answer is difficult because the response is different for each of us. Having this thought in the back of my mind has helped me become more God conscious and feel closer to my creator. Take a few minutes and try to answer it: How do you know God exists? Feel free to comment so we may all benefit Insha’Allah. May Allah (SWT) strengthen our relationship with him. ----- Michelle Schafieh: If she’s not busy studying for school, she’s volunteering for her local community. What keeps her motivated to strive for success was Islam. She grew up in West Hollywood where she never had a strong Muslim community. By sharing her stories of how Islam has affected her life, She hopes to motivate others the same way she stays motivated. URL: https://www.newageislam.com/islam-spiritualism/know-god-allah-ucla/d/133097 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

Unveiling the Mystical Synthesis: The Haqa'iq-i Hindi and Its Cultural Resonance

By Syed Amjad Hussain, New Age Islam 2 September 2024 The 'Haqa'iq-i Hindi' Blends Sufi Mysticism with Hindavi Music and Imagery, Showcasing Cultural and Religious Synthesis in Sixteenth-Century India Main Points: 1. The 'Haqa'iq-i Hindi' blends Sufi mysticism with local Hindavi music and imagery, showcasing how Islamic spiritual concepts were applied to Hindu devotional songs. 2. The treatise is divided into chapters addressing music terminology, Krishna-related terms, and natural imagery, reflecting a structured approach to integrating local and Islamic elements. 3. It reflects the broader cultural circulation of Hindavi songs in Sufi circles and the synthesis of various religious and musical traditions in sixteenth-century north India. 4. Sufis, including figures like Shaikh Baha'ud-din Barnawi, engaged with diverse musical styles such as dhrupad, illustrating the eclectic nature of Sufi musical assemblies. 5. The text exemplifies how Krishna's devotional themes were interpreted through Sufi perspectives, revealing a shared symbolic space and fluid interaction between different religious traditions. ------ In the realm of Sufi scholarship, the 'Haqa'iq-i Hindi' stands as a unique testament to the cultural and intellectual exchanges between Persian Sufi thought and the vernacular traditions of north India. Authored by Mir Abdul Wahid Bilgrami (1509-1608), this short Persian treatise, composed in 1566, provides a fascinating window into the ways in which Sufi mysticism engaged with local Hindavi music and imagery. Through its innovative approach, the *Haqa'iq-i Hindi* reflects a nuanced synthesis of Islamic spirituality and Hindu devotional practices. The Structure and Significance of the Haqa'iq-i Hindi The 'Haqa'iq-i Hindi' is a concise yet profound work divided into three chapters. The first chapter catalogues technical terms related to music and performance, focusing on descriptions of female beauty and ornaments. This is followed by a chapter that delves into terms and names associated with the Krishna narrative. The final chapter explores the natural imagery prevalent in seasonal songs. This structured approach, which meticulously moves from descriptions of beauty to divine imagery, showcases Bilgrami's attempt to interweave Sufi interpretations with the local musical and poetic traditions. The treatise operates on a dual level of engagement: it offers a direct record of how Hindavi songs circulated within Sufi circles and provides insight into the process of intellectual and religious translation that such interactions engendered. By glossing Hindavi terms with Sufi concepts, Bilgrami illustrates the Sufi perspective of uncovering hidden spiritual truths behind superficial appearances, thereby demonstrating how local musical forms could convey deeper Islamic truths. Contextualizing the Haqa'iq-i Hindi within Sufi and Local Traditions The 'Haqa'iq-i Hindi' can be situated within several broader frameworks of cultural circulation. First, it aligns with the extensive tradition of north Indian Sufi engagement with Hindavi literature. This includes both lyrical poetry and narrative romances that have been critical to understanding the Sufi appropriation of local cultural forms. The text reflects a broader trend where Sufi writers used local languages and forms to express Islamic devotion, often navigating the tension between perceived "Indianness" and "foreignness." In this context, the 'Haqa'iq-i Hindi' represents an effort to harmonize Sufi spirituality with Hindu devotional songs, particularly those associated with Krishna. The work acknowledges the growing popularity of Krishna bhakti and dhrupad during the sixteenth century, suggesting a broader acceptance and interpretation of Krishna's themes within Sufi circles. This is in line with the observations of scholars like Muzaffar Alam, who argue that such texts reflect an attempt to reconcile Hindu symbols with Islamic beliefs within a syncretistic milieu. Musical and Poetic Interactions The musical and poetic landscape of sixteenth-century north India was marked by significant interactions between different traditions. The dhrupad genre, which became prominent during this period, exemplifies the eclectic nature of musical practices involving both Sufi and Hindu devotional elements. While the 'Haqa'iq-i Hindi' does not provide detailed accounts of musical settings or performers, other sources confirm that Sufis were deeply engaged with various musical styles, including dhrupad. Notably, the Chishtis, known for their patronage and participation in musical assemblies, incorporated diverse musical forms into their practices. Figures like Shaikh Baha'ud-din Barnawi, known for his connoisseurship and musical compositions, highlight the broader musical dialogue in which Sufi assemblies participated. This eclecticism underscores the integration of dhrupad and other local musical forms into Sufi devotional practices. Reinterpreting the Syncretic Dynamics The *Haqa'iq-i Hindi* should not be merely viewed through the lens of "syncretism" or "reconciliation" but rather as an example of the multivocality inherent in religious symbols and practices. The treatise demonstrates that Krishna's devotional vocabulary could be interpreted in ways that resonated with Sufi spiritual concepts, reflecting a shared symbolic space where meanings transcended religious boundaries. Bilgrami’s work thus underscores the fluidity of cultural and religious interactions in north India. It highlights how local and Islamic traditions could mutually inform and enrich each other, creating a dynamic and integrative spiritual discourse. Conclusion The 'Haqa'iq-i Hindi' remains a pivotal document for understanding the intricate interplay between Sufi mysticism and local devotional practices in medieval India. Through its detailed interpretations and contextual engagements, it sheds light on the broader cultural and spiritual synthesis that characterized the era. This work not only illuminates the reception of local musical traditions within Sufi circles but also reflects a sophisticated process of religious and intellectual exchange, marking a significant chapter in the history of South Asian spirituality and cultural interactions. URL: https://www.newageislam.com/books-documents/mystical-synthesis-haqaiq-i-hindi-cultural/d/133098 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

Increasing Fear of Islam: Ebba Busch Statements Raise Questions About Cultural Integration, Religious Freedom, And Immigration Policies

By Asad Mirza, New Age Islam 2 September 2024 A Recent Statement by The Swedish Deputy Prime Minister Ebba Busch Has Stirred A Big Debate In Sweden. She Said That Muslims in Sweden Must Adapt to Swedish Values or Leave the Country. Her Statements Have Raised Questions About Cultural Integration, Religious Freedom, And Immigration Policies, In Sweden and Elsewhere. ------ Swedish Deputy Prime Minister Ebba Busch ----- Busch's comments came after a celebration by Hamas supporters in Sweden. The event sparked discussions on how different cultures can coexist in Sweden. Most Swedes are concerned about the future of multiculturalism in the country. Some agree with Busch, saying that immigrants should follow the values of their new country. Others believe that such demands are unfair and could lead to discrimination against Muslims. Busch stated, "I want Muslim girls and boys to feel that we are on their side." She repeated this message several times, showing her concern for young Muslims in Sweden. However, her comments have been seen as controversial by many. Meanwhile, on 31 August 2024, Sanjeev Sanyal, a member of PM Modi’s Economic Advisory Council (PM-EAC), criticised the Sweden-based independent research institute Varieties of Democracy (V-Dem). Apparently, Sanyal’s critique was triggered by a statement from Ebba Busch, Sweden’s Deputy Prime Minister, who claimed that Islam must align with Swedish values and that Sharia law has no place in the country. Through a witty post on his official X account, Sanyal tagged V-Dem and questioned, “Would be interested to know if @vdeminstitute’s supercomputer adds or deducts points for these statements from the Deputy PM of its home country.” Sanyal claims that instead of addressing the issue or leaving it alone, the institute - rather than engage with Sanjeev Sanyal’s critique - chose to block him. However, we have to be clear here that Sanyal’s tweet was not in favour of Islam, or condemning the Swedish Deputy PM, instead it seems to have been inspired on an earlier report from V-Dem criticising India for its worsening democratic traditions. In a subsequent post, Sanjeev Sanyal revealed that the V-Dem Institute had blocked him, and he included a screenshot to confirm the action. Sanjeev mocked, “So, @vdeminstitute has now blocked me!! So much for freedom and dialogue. This after I asked them a very common-sense question about their home country.” A survey by V-Dem shows how sovereign governments globally, are perceived through its research and indices, such as The Regimes of the World (RoW). This framework categorises political systems into four types: closed autocracies, electoral autocracies, electoral democracies, and liberal democracies, based on V-Dem’s Democracy Core indices. Earlier this year, the Varieties of Democracy (V-Dem) Institute released a report labelling India as one of the “worst autocratisers” globally in recent times. According to the institute, India remained classified as an “electoral autocracy” in 2023. Their report highlighted that 42 countries, including India, are experiencing a trend toward autocratisation. The institute noted that India, home to 18% of the world’s population, represents about half of the people living in autocratising countries. The report also claimed that the government under Narendra Modi has used laws on sedition, defamation, and counterterrorism to suppress dissent. So basically, this incident has two sides, first the response of the Swedish authorities to increased migration to Sweden by Muslims and secondly, India’s worsening record of late, regarding the safety of minorities in India. In both the cases the common denominators are - the Muslims, who could be described as a minority in both the countries. And in both the cases the respective governments need to adopt a more unbiased and non-aggressive attitude towards the minorities in their countries. Firstly, the current debate has also touched on Sweden's immigration policies. Some argue that stricter rules are needed to ensure better integration. Others feel that Sweden should remain open and welcoming to all cultures. This issue has highlighted the challenges of maintaining a multicultural society. It raises important questions about how to balance cultural diversity with national values. The outcome of this debate could shape Sweden's future immigration policies. Many people are watching closely to see how this situation will develop. It is clear that the discussion about cultural integration in Sweden is far from over. The reactions from both sides show how complex and sensitive this issue is. Indeed, the issue is complex, if seen through the lens of building a more inclusive and tolerant society. Apparently, the increasing number of Muslims, or people waring the skull-caps or turbans on Sweden’s streets is increasing. It gives rise to a rather undue fear of Islam and its followers. Instead of engaging with them, they are rather seen as undesirable, outcast non-Europeans, who can’t be Swedish in their perspectives on several contentious issues. Right, but at least the elected representative of an elected government should have given more time to increase her understanding and perception of Muslims. Because due to such Islamophobic outbursts, the right-wing elements have been on an ascendancy in most of the Scandinavian and European countries, which does not augur well to the future of democracy in those countries. Secondly, as described earlier, apparently Sanyal’s tweets were in response to the V-Dem’s report describing India as an “electoral autocracy” and fast racing towards become an autocracy. In this regard, perhaps the Institute based its observations on the increasing number of hate speech and hate crimes against the largest religious minority of the country i.e. Muslims. A vindication of which was given by the Leader of Opposition (LoP), Rahul Gandhi in a statement on 1 September, 2024, when he accused the government of giving free hand to the miscreants involved in mob lynching and those attacking Muslims and people from other minority communities (Christians) in different parts of India. "These miscreants have got free hand from the BJP government, that is why they have got the courage to do this", Rahul Gandhi said. "Attacks on minorities, especially Muslims, are continuing and the government machinery is watching as a mute spectator", the Congress MP further said. Rahul Gandhi's condemnation of the Modi government came after a Muslim man was beaten to death in Haryana and an elderly Muslim man was beaten and abused in a train near Nashik in Maharashtra. The sanguine advice in both the cases, is linked somehow tenuously to the principles of multiculturalism, co-existence and tolerance. These needs to be re-examined worldwide and the far-right Islamophobic sentiments need to be banished from the political debate everywhere, otherwise they’ll once again take the world to its third war or maybe the final apocalypse. ------ Asad Mirza is a New Delhi-based senior commentator on international and strategic affairs, and a media consultant. URL: https://www.newageislam.com/islam-west/fear-ebba-busch-cultural-integration-religious-immigration/d/133099 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

When Critics Have a Hidden Agenda

By Sumit Paul, New Age Islam 2 September 2024 "Sadly, no one cares for the criticisms of my critics. Readers don't even know the names of those people. But they read my books." Sir V S Naipaul to a journalist at Jaipur Literature Festival, Diggy Palace, 2015 Have you heard the names of J G Lockhart and J W Croker? I bet you never heard their names. The first devastating blows to Keats's reputation were delivered in the late summer of 1818 by J. G. Lockhart in Blackwood's Edinburgh Magazine and J. W. Croker in the Quarterly Review. The latter placed Keats in the ‘Cockney’ school, ‘which may be defined to consist of the most incongruous ideas in the most uncouth language’. The former recommended him to abandon his ‘poetic mania’ and return to his apothecary’s shop. Although he put a brave face on these attacks, claiming that ‘my own domestic criticism has given me pain without comparison beyond what Blackwood or the Quarterly could possibly inflict’ (letter to J. A. Hessey, 8 October 1818), there is no doubt that Keats was hurt, financially at least, by such vitriolic condemnation. He may not have been, as Byron affirmed, ‘snuffed out by an article’, for such reviews were not the physiological cause of his tuberculosis. But they did put the public on its guard against Keats, thereby curtailing demand for his books and, because of his consequent inability to redeem his debts, frustrating his hopes of marriage to Fanny. Keats went to his death not knowing whether poetic recognition would ever be accorded him or whether his name was simply ‘writ in water’. The world knows the great John Keats for his sublime poetry. He died at the age of 26! His rabid and jealous critics must have desecrated the earth for many years by spewing venom. No one remembers them but Keats is immortal. Many insignificant critics panned the Bard of Avon's works. I'm not talking about Harold Bloom and John Drakakis. They were scholars who wrote critical essays about Shakespeare's contributions to Western culture. I'm talking about the small fries who dared criticise Shakespearean works and eventually fell flat. Frustrated by a swarm of nagging and niggling critics, Mirza Asadullah Khan 'Ghalib' wrote, "Na Sataish Ki Tamanna Na Sile Ke Parva/ Gar Nahin Hain Mere Asha'ar Mein Ma'ani Na Sahi" (Neither I care for praise nor am I concerned about the response/ Let my couplets be forlorn of sense and substance). I'm no Ghalib or Keats. I'm an ordinary writer who has been appreciated by many over the years and also criticised by a few steadfast ' well-wishers.' Here the point is: Critics often have a hidden agenda. I'm not alluding to a particular person or a critic. Unless critics are like Dr Matthew Arnold, William Hazlitt, Shamsur Rahman Faruqi, Khaleel-Ur-Rehman Azmi, among others, they'll often be unethical in their criticisms. Why? Because the names I've mentioned were themselves great literary figures who happened to be critics. Arnold, Hazlitt, Faruqi and Khaleel-Ur-Rahman wrote magnificent poetry and prose and when they critically analysed a work of literature, they didn't do that with a negative mind-set or any prejudice whatsoever. But generally critics aren't like these greats. Most of the critics are often failed writers and poets. There's an adage in Turkish. I'm translating it into English: Those who fail to create something original, become critics. Very true. A critic is a person who has no legs but he teaches how to run! Critics are like grammarians. They play with dry and dead bones whereas a writer or a poet produces the meat and the pulp. Just the way, grammar, excessive grammar, is a graveyard of a language, soulless and often vindictive criticisms are also the killers of good literature. Remember, literature is not logic just like life is not mathematics. Applying meaningless logic to analyse every article is monomania. You're killing the essence of a piece of art and literature. This is not just unfair but also gives an inkling of sadism. Critics fallaciously think that they're the custodians of (good and great) literature. Who has given them this right to act as guardian angels? When criticism or feedback starts smacking of condescension and pontification, it becomes mildly ad hominem and soon degenerates into something outright personal. Naushad Ali criticised Kishore Kumar and never used his voice. Did that dwarf the greatness of Kishore Kumar? Anil Biswas refused to call Rafi a singer! Who cares for Anil Biswas' opinion? Do you care? Those who criticise your works may not always be revengeful. But oftentimes, they're. I reiterate, I've no ill-will and I say only the good things about those out to oust me from this forum and site. I've just stated the truth. Let me quote T S Eliot from his poem, 'Burnt Norton,‘“Humankind cannot bear very much reality." Humans indeed can't. Despite that, I salute my critics because when you're being criticised, you're being noticed! ------ 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://www.newageislam.com/spiritual-meditations/critics-hidden-agenda/d/133100 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