Nobel Laureate Professor Muhammad Yunus-Led Interim Government And His Commitment To Build A New Bangladesh

By Nava Thakuria, New Age Islam 9 September 2024 Nearly Hundred Nobel Laureates From Different Parts Of The World Recently Sent A Letter Of Appreciation And Good Will To Prof Yunus. The Signatories Including Former US President Barack Obama, Human Rights Activist Shirin Ebadi And A Number Of Elected Public Personalities, Business Leaders, Civil Society Representatives etc Argued That Prof Yunus Was Rightly Put In His Opposition By The Agitating Students Of Bangladesh. ------ File Photo: Nobel laureate Professor Muhammad Yunus ------- With a huge expectation from the people of Bangladesh, the interim government under the leadership of Nobel laureate Professor Muhammad Yunus was formed on 8 August 2024 in Dhaka, but on the ground the caretaker government is yet to make any formal reform in the system even though it has achieved diplomatic success in different fronts along with a sustained public trust. The widely acclaimed banker turned social-enterprise motivator Prof Yunus has however continued his mission to understand the ground situation while discussing with various political parties along with other important personalities to finalise his roadmap for a free, fair and participatory national elections in due course of time. The octogenarian preacher for three zeros (no poverty, no net carbon emission and no wealth concentration) Prof Yunus has already received encouraging messages from various global leaders and institutions. Needless to mention that, nearly hundred Nobel laureates from different parts of the world recently sent a letter of appreciation and good will to Prof Yunus. The signatories including former US President Barack Obama, human rights activist Shirin Ebadi and a number of elected public personalities, business leaders, civil society representatives etc argued that Prof Yunus was rightly put in his opposition by the agitating students of Bangladesh. Most of the development partners of Bangladesh including different western countries were happy and expressed their desire to support the south Asian nation with nearly 170 million people in its development process. Prof Yunus, who was in Paris during the first week of August, arrived in Dhaka to receive a hero’s welcome. By then the country’s longest serving Prime Minister Sheikh Hasina was ousted and the Awami League chief was forced to leave the country following an unprecedented mass movement against her government with dictatorial attitude. The daughter Bangabandhu Sheikh Mujibur Rahman, the Bangladesh freedom movement hero, Hasina left Dhaka on 5 August to arrive in India. New Delhi has yet to make an official declaration about her status as an asylum seeker and the only version, stated by India’s foreign minister, reveals that the fifth time Bangla premier was given shelter following a short notice request. No official announcement is available if Hasina was allowed to stay in India as long as she wants or if the iron lady was looking for a third country for long term shelter. Meanwhile, hundreds of police complaints were lodged against Hasina and the interim government is looking for her return to face trial in the country. It’s assumed that Prof Yunus will soon ask for her extradition from New Delhi and till then he expected Hasina to keep quiet as long as she is taking shelter in a different country. Initially Hasina and her son from the USA made a number of contradictory statements over her departure and probable return to Bangladesh. Various Indian media outlets used their versions in headlines and even tried to project that in absence of Hasina, the Hindus and other religious minorities were facing Islamists backlash, as if there was no event of Hindu harassment in Bangladesh during Hasina’s regime. Prof Yunus, during a recent media interview, even urged New Delhi to avoid judging everyone except Hasina as anti-Indians. Amidst the ‘not so good’ bilateral relationship with New Delhi because of Hasina’s presence in India, Prof Yunus is expected to meet Prime Minister Narendra Modi in New York during the UN General Assembly session on 22, 23 September. Earlier on 16 August, Prof Yunus dialled PM Modi and had a fruitful discussion to take forward bilateral relations between the two neighbouring countries. PM Modi emphasised on protection of Hindus and other minorities in Bangladesh, where Prof Yunus assured that his government is committed to ensure security to all minorities in his Muslim majority nation. He also invited PM Modi to visit Bangladesh at his convenience and arranged to send a delegation of Indian journalists to witness the ground situation there. Prof Yunus believes that good ties with New Delhi are essential but that ‘should be based on equity and fairness’. Meanwhile, in a message to the nation, Prof Yunus remembered the sacrifice of hundreds of students and civilians from all walks of life to end the 15-year dictatorship of fascist Hasina, ‘who led a brutal genocide right up until her downfall’. “I am committed to fulfilling the dream that our young revolutionaries have awakened in the minds of the country's people to build a new Bangladesh. Being inspired by the martyrs' sacrifice, we want to change the course of history and start a new era,” he commented, adding, “Our first task is to ensure justice and accountability for the killings we all witnessed in July and August. We have invited the UN Human Rights Office to conduct an independent and impartial UN-led inquiry into the genocide. They have already started their work.” ----- Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://www.newageislam.com/current-affairs/nobel-laureate-yunus-commitment-bangladesh/d/133152 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

Restoring Integrity: The Path to Psychological Well-Being

By Naseer Ahmed, New Age Islam 8 September 2024 Integrity, a cornerstone of character, is often defined as honesty and strong moral principles. Its presence or absence can significantly influence an individual's self-esteem and life trajectory. This understanding should inspire and deeply commit the audience to uphold these values. It is crucial in addressing psychological issues, and the audience's dedication to this cause can inspire others to do the same. As renowned psychologist Nathaniel Branden noted, 'No one can have a higher opinion of himself than he has of his integrity.' The loss of integrity can lead to a person losing respect for themselves, eroding their self-esteem. This erosion can result in a loss of the sense of shame—a crucial emotion that keeps behaviour in check. When shame is lost, it is replaced by guiltless behaviour, where the individual becomes indifferent to their dishonesty. This indifference leads to habitual lying, a defence mechanism the individual uses to protect their fragile ego. Sigmund Freud, the father of psychoanalysis, once remarked, "He that has eyes to see and ears to hear may convince himself that no mortal can keep a secret. If his lips are silent, he chatters with his fingertips; betrayal oozes out of him at every pore." This means that even when someone tries to hide their dishonesty, it reveals itself through their behaviour. The real danger, however, lies in the inability to correct such behaviour. People resist change when they cannot feel shame, often the first step toward self-improvement. As Carl Jung, a prominent figure in psychology, observed, 'Shame is a soul-eating emotion.' Yet, it is also necessary, as it can lead to introspection and growth. Without shame, there is little motivation to address or correct one's faults. How To Deal With People Who Cannot Be Shamed The people who have lost all sense of shame are without a moral compass. The only effective corrective measure for such individuals is to disrupt their dishonest activities. This is where the audience's role becomes crucial. The audience can play a significant part in restoring integrity by exposing their deceit and making it difficult for them to continue their behaviour without consequences. Unmasking their pretensions and showing them what they truly are forces them to confront the reality of their actions, which may lead to restoring integrity. Deliberate Practise of Critical Thinking Builds Personal Integrity The journey toward healing oneself and restoring integrity is deeply intertwined with the practice of critical thinking. Integrity, as a cornerstone of character, requires honesty in actions and clarity in thought. This clarity is best achieved through the deliberate practice of critical thinking. As defined by the American philosopher John Dewey, critical thinking is "active, persistent, and careful consideration of a belief or supposed form of knowledge in the light of the grounds which support it and the further conclusions to which it tends." To become a person of integrity, one must consistently engage in this process, examining one's beliefs, actions and motivations. In the words of Socrates, "The unexamined life is not worth living." This famous dictum underscores the necessity of introspection—a key critical thinking component. Regularly scrutinising our thoughts and actions can identify inconsistencies and align our behaviour with our principles. This alignment is the essence of integrity. Critical thinking also involves the willingness to question one's assumptions and challenge one's biases. Albert Einstein famously said, "Unthinking respect for authority is the greatest enemy of truth." To live with integrity, one must be willing to confront uncomfortable truths, whether they pertain to societal norms, personal beliefs, or past actions. No matter how unsettling, this courage to face the truth leads to genuine self-healing. Moreover, integrity requires consistency between thought and action. As Mahatma Gandhi stated, "Happiness is when what you think, say, and do are in harmony." Critical thinking helps bridge the gap between these elements, ensuring our actions reflect our true beliefs and values. It fosters self-awareness, enabling us to recognise when straying from our moral compass and providing the tools to course-correct. Additionally, critical thinking encourages humility, an essential quality for integrity. It reminds us that our knowledge is limited and that we must remain open to new information and perspectives. This openness allows us to grow and evolve, steadily refining our character. As the philosopher Bertrand Russell noted, "In all affairs, it's a healthy thing now and then to hang a question mark on the things you have long taken for granted." In conclusion, the path to healing oneself through integrity is paved with critical thinking. By consciously practising this skill, we develop the ability to analyse our thoughts, question our beliefs, and align our actions with our values. By doing so, we restore our integrity and foster a more profound sense of self-respect and well-being. As psychologist Carl Rogers wisely observed, "The curious paradox is that when I accept myself just as I am, then I can change." This acceptance, coupled with the critical examination of self, leads to an individual's proper healing and growth. Need For Self-Scrutiny And Scrutiny By Others A person of integrity embraces scrutinising their deeds, actions, and words, viewing it as an opportunity for growth and self-improvement. This openness to analysis stems from their confidence in their principles and a commitment to truth. On the other hand, a person without integrity often dreads such scrutiny and employs various defence mechanisms to avoid it, as it threatens to expose inconsistencies, dishonesty, or flaws in their character. Defence Mechanisms in Action 1. Denial: Denial is one of the most common defence mechanisms. When someone without integrity is confronted with uncomfortable truths about their actions, they may outright deny wrongdoing. This refusal to acknowledge reality protects them from the anxiety of facing their moral failings. Sigmund Freud, who introduced the concept of defence mechanisms, described denial as a way for the ego to avoid the distressing reality of their actions. 2. Rationalisation: Rationalisation involves creating logical but false explanations for one's behaviour to justify actions that may be morally questionable. A person without integrity might rationalise their dishonest actions by convincing themselves they were necessary or insignificant. As philosopher Friedrich Nietzsche observed, "We have art in order not to die of the truth." This reflects how individuals often construct elaborate justifications to avoid confronting the real reasons behind their actions. 3. Projection: Projection involves attributing one’s undesirable qualities or actions to others. A person who lacks integrity might accuse others of dishonesty or unethical behaviour, projecting their flaws onto those around them. This allows them to deflect attention away from their shortcomings. Carl Jung, a pioneer in psychology, remarked, "Everything that irritates us about others can lead us to an understanding of ourselves." However, those without integrity avoid this self-reflection, instead blaming others to escape accountability. 4. Minimisation: Minimisation is a defence mechanism where the individual downplays the significance of their actions. A person without integrity might admit to a fault but argue that it is insignificant or that others have done far worse. This minimises the perceived gravity of their actions, allowing them to maintain a façade of moral acceptability. Blaise Pascal noted, "We are more easily persuaded by the reasons we discover ourselves than by those given to us by others," illustrating how individuals can convince themselves of the lesser impact of their misdeeds. 5. Avoidance: Avoidance involves steering clear of situations or discussions that may lead to an analysis of one’s actions. A person without integrity may evade questions, change the subject, or disengage from conversations that threaten to reveal their lack of moral consistency. A deep-seated fear of being exposed drives this avoidance. Erich Fromm, a social psychologist, suggested that "Man’s main task in life is to give birth to himself, to become what he potentially is," yet avoidance prevents such self-realisation and growth. 6. Displacement: Displacement involves redirecting emotions or reactions from the true source of distress to a safer, more acceptable target. For example, a person who feels guilty about their dishonest actions might express anger or criticism toward unrelated issues or people. This redirection serves as an outlet for their internal conflict without directly addressing the root cause. Sigmund Freud explained displacement as a way to "release pent-up energy in a less harmful or more socially acceptable way." Integrity And Openness To Scrutiny In contrast, a person of integrity does not fear scrutiny because they have nothing to hide. Their actions and words are consistent with their values, and they are open to self-examination and critique. This openness is a sign of confidence and recognition that growth comes from understanding one’s mistakes and learning from them. As American psychologist Abraham Maslow observed, "What is necessary to change a person is to change his awareness of himself." Those with integrity are always willing to expand this awareness, even if it means confronting uncomfortable truths. Logical and Psychological Analysis Analysis of logical fallacies in our writings and utterances helps us conform to critical thinking requirements. Psychological analysis of deviant behaviour uncovered by logical analysis tells us of the underlying psychological issues preventing us from becoming persons of integrity. By welcoming logical and psychological analysis of their deeds, utterances and writings, a person of integrity demonstrates a commitment to truth and self-improvement. They understand that scrutiny from themselves or others is vital to living an authentic and morally sound life. As philosopher Immanuel Kant emphasised, "Act only according to that maxim whereby you can at the same time will that it should become a universal law." Those who live by such principles naturally embrace the evaluation of their actions, knowing they align with their core values. In summary, the difference between those with and without integrity lies in their relationship to self-scrutiny. While a person of integrity sees it as a necessary and valuable process, a person lacking integrity fears it, resorting to defence mechanisms that protect their ego but ultimately hinder their moral and psychological growth. ----- 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/spiritual-meditations/integrity-path-psychological-well-being/d/133150 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

More Than The Patient, The Doctor Himself Is In Need Of A Cure!

By Sumit Paul, New Age Islam 7 September 2024 Having had an overdose of pseudo-psychology (late psychoanalyst and novelist Sudhir Kakar would call it, pavement psychology), I'm re-reading Carl Gustav Jung, a genuine Swiss psychologist and psychotherapist unlike a bunch of self-styled, faux 'interpreters' of human behaviour and motives who abound on social media doling out unsolicited 'gems' of their supreme wisdom. Jung's works provide profound insights into human behaviour. Two of his many insightful observations pertaining to human behaviour struck me: "Knowing your own darkness is the best method for dealing with the darkness of other people" and "Everything that irritates us about others can lead us to an understanding of ourselves." The first quote by Carl Jung speaks to the importance of self awareness and understanding. It implies that the best way to effectively navigate and understand the darkness that may exist in other people is to first understand one's own darkness and shadows. Knowing oneself can provide a greater insight into the emotions and motivations of other people, allowing us to better empathize and react to them. Furthermore, understanding oneself can allow us to distinguish between our own issues and those of others, helping us to provide meaningful guidance and support to those in need. The second quote by Carl Jung reminds us that in order to understand our own actions, we have to look at the bigger picture. It's easy to be frustrated by the actions of others, but it's important to contemplate why they act the way they do. When we understand why people do the things they do, we can gain insight into our own behaviour and the way we interact with the world. Using this understanding, we can acknowledge our own shortcomings and strive to become better people by learning from our mistakes. This quote is a reminder to always take a step back and consider the root of our judgments, irritation, and frustrations in order to unlock a deeper understanding of ourselves. We're too quick to judge others and in the process of judging people, we often let others know our own dark spots which are Stygian dark. Every human has certain conscious or subconscious perceptions of people s/he comes across. It's natural. But some of us harden those perceptions into beliefs and often conceive an ill-impression of a particular individual which is jaundiced and fallacious. They must look within to find an answer as to what prompts them to form such an opinion. We superimpose our own irrationality on the perceived irrationality of others. Don't we often say in Urdu, Mareez Se Zyada Charagar Ko Zaroorat Hai Ilaaj Ki (More than the patient, the doctor himself is in need of a cure)? It's, therefore, imperative to get rid of one's inner demons so that one doesn't demonise others. This applies to all, including yours truly. ------ 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/patient-doctor-cure-psychology/d/133142 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

Human Psychology And The Misused Charge Of Arrogance

By Naseer Ahmed, New Age Islam 6 September 2024 Psychology provides explanations for why people might unfairly attack others for being arrogant when they cannot find logical arguments against their statements. This behaviour can often be understood in terms of several psychological phenomena: 1. Cognitive Dissonance: When someone is confronted with an argument they cannot refute logically, it can create discomfort or tension, known as cognitive dissonance. This occurs because their beliefs or attitudes are challenged, and instead of re-evaluating their views, they may attack the person delivering the argument to resolve the discomfort. Labelling the person as arrogant helps reduce the mental tension without addressing the argument's merit. 2. Defensiveness and Ego Threat: An attack on a person's ideas can be perceived as an attack on their identity or self-esteem, even if the critique is purely intellectual. Defensiveness occurs when people feel that their ego is being threatened. In response, they may project negative qualities, like arrogance, onto the person who challenged them, thus protecting their sense of self. 3. Projection: In projection, individuals attribute their thoughts or feelings to others. Someone feeling insecure or inadequate in the face of a strong argument may project their feelings of arrogance or superiority onto the speaker, accusing them of being arrogant when it is, in fact, their internal struggle with the argument. 4. Envy or Inferiority Complex: Sometimes, when people encounter someone who confidently presents ideas, they may feel inferior or envious. Rather than acknowledging their own feelings, they might label the other person as arrogant to diminish that person's perceived superiority. 5. Social Comparison: People often engage in social comparison, which is evaluating oneself in relation to others. Suppose someone feels inferior compared to another person’s knowledge or skill. In that case, they may attack that person’s character (e.g., calling them arrogant) to elevate themselves or restore balance in their self-esteem. 6. Deflection and Ad Hominem: When someone lacks a logical rebuttal, they might resort to ad hominem attacks, which involve criticising the person rather than the argument. By calling someone arrogant, they shift the focus away from the content of the argument and onto the person's character, thereby deflecting attention from the original issue. 7. Status and Power Dynamics: Sometimes, accusations of arrogance stem from power dynamics. When someone feels that another person is dominating the conversation or appearing more knowledgeable, they may label them as arrogant to reassert control or status in the discussion. In these cases, the accusation of arrogance is often a defence mechanism that allows the individual to avoid engaging with the argument directly while protecting their self-esteem or worldview. ----- 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/spiritual-meditations/human-psychology-charge-arrogance/d/133138 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

Salafism and Violence in Indian Context

By Grace Mubashir, New Age Islam 6 September 2024 Unlike Many Other Parts Of The World, Indian Salafists, By And Large, Disavow Violence Due To Their Long History In India And The Country's Democratic Charter. Main Points: 1. Salafist vs. Ahle Hadeeth: The terms are used often synonymously; however, Ahle Hadeeth is a term depicting a South Asian Islamic movement that resembles Salafism. 2. Indian Salafists are predominantly peaceful and seek legal ways of airing their grievances, thus challenging the global equation of Salafism with extremism. ------- The introduction sets the stage for wider understanding by bringing in the importance of understanding Salafism in India, a country where it has been present since time immemorable. The article further argues that, generally, Indian Salafists do not support violence and terrorism, unlike their brethren elsewhere. It is not only because such a stance emanates from the religious texts but also because India's democratic framework makes it possible to put across any grouse peacefully. Terminology: Salafist vs. Ahle Hadeeth The article speaks to the difference between Salafists and the Ahle Hadeeth movement in South Asia. Those terms are usually thought to be used interchangeably, especially in India, but nuances subsist in their ideological practices. Salafism relates to a broader movement in emulating the practices of the first three generations of Muslims. The usage of the term "Ahle Hadeeth," however, has been more commons in the Indian context for the same reason-the fact that it had been associated with the Urdu-speaking Muslim community. Indeed, the article identifies this as an important differentiation one should make with regard to the local manifestations of Salafism. Salafism, Wahhabism, and Terrorism in India While this section explores the popular associations of Wahhabism with extremism, mentioning that Wahhabism existed in India from the 19th century is done simultaneously. Not all Indian Salafists are Wahhabis, and most of them also disagree with the extremist ideologies. The article also touches on media reporting, where it considers Salafism to be directly related to terrorism, which adds more misconceptions to the movement. History of Salafism in India Salafism in India has a somewhat blurred history, with the north and south in two different trajectories of Salafist histories. In North India, it was during the 18th century that the Ahle Hadeeth movement gained momentum with influences from scholars like Shah Waliullah Dehlawi; after gaining financial support from Saudi Arabia, it started disseminating further. In South India, the Kerala Nadwatul Mujahideen emerged as one of the most talked-about Salafist organizations. Both have been engaged for many years in a high level of educational and religious activity, but political issues-most of all as it involves violence-have been excluded from the practice of both. Salafism and Terrorism in India This section tries to explain the stands taken by major Salafist organizations like Markaz Jamiat Ahle Hadeeth Hind and Kerala Nadwatul Mujahideen. Such organizations have strongly condemned terrorism, especialy targeting groups like ISIS. The Salafist scholars maintain that acts of terrorism run against Islamic tenets and uphold the message of peace and legality. The MJAH has issued fatwas against terrorism and has been nationally isolating itself from violent extremist groups. Explaining the Salafist Position of Non-Violence A number of factors explain why Indian Salafists abjure violence. Firstly, Salafists are a minority within the already small Muslim population in India. This is a recipe for caution with the aim of self-preservation. Equally, many Salafists have opposed the partition of India, finding common cause with a pantheon of nationalist figures like Maulana Abul Kalam Azad. Their observation of democratic participation is also indicative of the position that, in a country where religious freedom is protected, violence need not be employed. The influence of the external Gulf nations, notably Saudi Arabia, has bolstered this anti-violence position. Conclusion It concludes that the Indian Salafists have uninterruptedly rejected violence and terrorism. The said attitude of their contribution to religious beliefs, historical experiences, and political pragmatism garners reason. While many in the world may connect Salafism with extremism, the case of India shows that Salafist organizations can be peaceful and may even raise their voices against terrorism with much force. This article on Indian Salafism no doubt contributes to the broad understanding of Islam in India and challenges the simplistic association of Salafism with violence. In fact, through the analysis of their speeches, fatwa, and actions, it is proven that Indian Salafists publicly preach for peace and demoralize terrorism ----- 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-terrorism-jihad/salafism-violence-indian-context/d/133137 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

Challenging Extremist Interpretations: The Islamic Principle of Sanctity of Life as a Counter-Narrative to Violence and Conflict

By Kaniz Fatma, New Age Islam 6 September 2024 The Sanctity of Life in Islam: Upholding Peace and Protecting Civilians Main Points: 1. The Quran emphasizes that taking an innocent life is equivalent to killing all humanity. 2. The prohibition against harm and the terrorization of civilians is deeply embedded in Islamic teachings. 3. Extremist groups often distort these teachings to justify violence, claiming a divine mandate for their actions. 4. A study by the International Crisis Group shows that over 80% of Muslims worldwide reject the ideologies espoused by such extremists. 5. The Quran states, “And do not kill the soul which Allah has forbidden, except by right” (Quran 17:33), which prohibits unlawful killing and establishes a broader ethical context where life is regarded as sacred. 6. Islamic jurisprudence further elaborates on this sanctity through the concept of “Maslaha” (public interest), which serves as a guiding principle for ethical decision-making. ----- In a world increasingly marred by violence and conflict, the Islamic principle of the sanctity of life stands as a profound counter-narrative. The Quran explicitly emphasizes that taking an innocent life is akin to killing all of humanity (Quran 5:32), underscoring the gravity with which Islam regards human existence. This foundational belief not only shapes individual moral conduct but also informs broader societal norms regarding conflict and peace. The prohibition against harm and the terrorization of civilians is deeply embedded in Islamic teachings, reflecting a commitment to justice and compassion. This essay will analyse how these principles manifest in contemporary contexts, challenging extremist interpretations and reaffirming the ethical imperatives that govern Muslim conduct in times of strife. The sanctity of life in Islam is not merely a theoretical concept; it is a guiding principle that informs the moral compass of millions. The Quranic verse (5:32) serves as a cornerstone, emphasizing that the unjust taking of an innocent life equates to the annihilation of all humanity. This profound assertion is echoed by scholars such as Dr. Muhammad Saeed al-Ashmawy, who argues that "Islam's ethical framework prioritizes the preservation of life above all else" (Al-Ashmawy, 2005). In contemporary contexts, this principle manifests through various Islamic organizations and leaders advocating for peace and conflict resolution. For instance, the Muslim Peace Fellowship actively promotes non-violence and community engagement, demonstrating how Islamic teachings can be applied to foster harmony. However, extremist groups often distort these teachings to justify violence, claiming a divine mandate for their actions. This misinterpretation is not only a betrayal of Islamic values but also a manipulation of religious texts to serve political agendas. A study by the International Crisis Group highlights that the majority of Muslims worldwide reject the ideologies espoused by such extremists, with over 80% affirming their commitment to peaceful coexistence (International Crisis Group, 2017). Statistics further illustrate this point: according to a 2019 Pew Research Centre study, a significant majority of Muslims worldwide reject violence in the name of religion, indicating a collective commitment to non-violence. This overwhelming consensus underscores the need to challenge extremist narratives by reaffirming the true essence of Islamic teachings. Critics may argue that the historical context of certain conflicts involving Muslim-majority countries complicates the application of the sanctity of life principle. While it is true that geopolitical factors play a role, they do not negate the core tenets of Islam. Rather, they highlight the necessity for a nuanced understanding of how cultural and political dynamics intersect with religious beliefs. By focusing on the ethical imperatives rooted in the Quran, we can effectively counteract extremist interpretations and promote a vision of Islam that champions justice, compassion, and the sanctity of life. Thus, the Islamic principle of the sanctity of life stands resilient against the tide of violence, offering a pathway toward peace and reconciliation in a fractured world. The sanctity of life in Islam is rooted in a comprehensive theological framework that emphasizes the inherent value of human existence. This principle is articulated through various Quranic verses and Hadiths, which collectively underscore the moral imperative to protect life. For instance, the Quran states, “And do not kill the soul which Allah has forbidden, except by right” (Quran 17:33). This verse not only prohibits unlawful killing but also establishes a broader ethical context where life is regarded as sacred. The notion of "right" here implies that any act of violence must be justified within a legal and moral framework, thereby rejecting arbitrary harm. Moreover, Islamic jurisprudence further elaborates on this sanctity through the concept of “Maslaha” (public interest), which serves as a guiding principle for ethical decision-making. Scholars argue that actions leading to harm or terrorization of civilians are fundamentally at odds with the objectives of Islamic law, known as “Maqasid Al-Shariah”, which prioritize the preservation of life, intellect, and dignity (Kamali, 2008). This perspective is crucial in understanding how Islamic teachings can be misinterpreted by extremists who justify violence under the guise of religious obligation. Additionally, the prohibition against harming civilians is reinforced by the principles of proportionality and distinction in warfare, derived from both Islamic texts and international humanitarian law. The Prophet Muhammad’s (peace be upon him) directives during conflicts emphasized the protection of non-combatants, including women, children, and the elderly. He stated, “Do not kill a woman, a child, or an aged man” (Abu Dawood). Such injunctions illustrate that the ethical conduct of war in Islam is predicated on minimizing harm to innocent lives, thereby challenging narratives that portray Islam as inherently violent. In summary, the sanctity of life in Islam is a multifaceted doctrine that encompasses both individual morality and collective responsibility. By examining its theological foundations and practical applications, one can appreciate how these principles serve as a bulwark against the misuse of religion to justify violence and terrorization of civilians. In conclusion, the sanctity of life in Islam serves as a critical framework that prohibits harm and the terrorization of civilians. Through an examination of Quranic verses, Hadiths, and Islamic jurisprudence, it becomes evident that these teachings emphasize the inherent value of human existence and the moral imperatives guiding ethical conduct. The principles of “Maslaha” and “Maqasid Al-Sharia” reinforce the idea that any act of violence must be justified within a legal and moral context, rejecting arbitrary harm. By understanding these foundational beliefs, we can challenge extremist interpretations that distort Islamic teachings for violent ends. Ultimately, this analysis not only highlights the profound commitment to justice and compassion within Islam but also underscores the necessity of promoting these values in contemporary discourse to foster peace and coexistence. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/the-war-within-islam/extremist-interpretations-islamic-sanctity-life-violence-conflict/d/133135 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

Sufism: Beyond Rituals to Spiritual Depth

By Sahil Razvi, New Age Islam 6 September 2024 Sufism, A Profound Spiritual Path In Islam, Aims For Deep Moral And Spiritual Growth But Is Often Misunderstood. It Faces Modern Challenges Of Ritualistic Practice And Materialism, Yet Remains A Vital Tradition In India, Emphasizing The Need For Genuine Spiritual Pursuit And Preservation Main Points: 1. Sufism's Core: Represents the pinnacle of Islamic spirituality, aiming for moral and spiritual growth. 2. Misconceptions: Often mistaken for mere rituals or poetry, but it requires deep understanding and discipline. 3. Philosophical Insights: Mulla Sadr emphasised simplicity and inner mastery through Sufism. 4. Modern Challenges: Contemporary practice often reduces Sufism to materialistic rituals. 5. Enduring Legacy: India continues to be a hub for Sufi and Bhakti traditions, vital for preserving Sufi teachings. ----- Sufism, or Tasawwuf, represents the pinnacle of Islamic spirituality and serves as a profound pathway for moral and spiritual development among Muslims. Historically, India has been a nurturing ground for Sufism, significantly influencing its evolution. Despite its rich heritage, many Sufi orders have become entangled in ritualistic practices, which overshadow the deeper essence of Sufism. Core Principles of True Sufism True Sufism is often described as a profound, transformative love for God, marking the highest level of spiritual pursuit. Esteemed Sufi scholars stress that authentic engagement with Sufism necessitates a thorough understanding of Ilm (knowledge of the Quran and Hadith) and Fiqh (jurisprudence). Genuine Sufism goes beyond superficial practices such as whirling dervishes or Qawwalis. It is not limited to specific attire or rituals but is focused on achieving a deep, inner understanding and peace. Contrary to popular belief, which may reduce Sufism to the appreciation of Sufi poetry or social activities, it is a rigorous spiritual discipline, as highlighted by prominent scholars like Ibn-Arabi and Imam Ghazali. Philosophical Insights Mulla Sadr, a distinguished philosopher from the Safavid period, proposed that the essence of reality lies in its simplicity. Sufism aims to master the Nafs (senses) and the Kalb (heart), which is attainable only through advanced levels of spiritual enlightenment. This perspective underscores the importance of inner purity and self-mastery in the Sufi path. Contemporary Challenges In modern times, Sufism is often reduced to ritualistic practices driven by materialistic motivations. This reductionism diverts from the true purpose of Sufism, which is to prepare individuals for the afterlife (Akhirah) while also fostering goodness and ethical behaviour in the present world. The focus on material gains and superficial practices often detracts from the profound spiritual goals that Sufism aims to achieve. The Modern Perspective Rene Guenon, a French philosopher known for his extensive studies of Hinduism and Islam, critiqued the modern emphasis on quantity over quality in his influential work, *The Reign of Quantity and the Signs of the Times*. Guenon, a contemporary of T.S. Eliot—who reflected on spiritual desolation in his poem *The Waste Land*—argued that a return to the metaphysical principles of Hinduism and Islam is essential for achieving inner peace. He emphasized that in the current age (Kalyug), liberation and spiritual fulfilment are found through invocatory prayer and the cultivation of inner disciplines. Sufism’s Enduring Legacy in India India remains a vibrant landscape for both Sufi and Bhakti traditions. The country has a rich heritage of saints and spiritual leaders across regions such as Delhi, Uttar Pradesh, Rajasthan, Kashmir, Bihar, West Bengal, and South India. Notable Sufi figures include Data Ganj Bakhsh, Moinuddin Chishti, Hazrat Nizamuddin, and Kalyar Sharif, who have contributed significantly to the spread and preservation of Sufi teachings. Preserving the Tradition Despite its historical and spiritual significance, Sufism is not formally taught as a distinct subject in Indian madrasas. Instead, it is often pursued informally in Khanqahs—spiritual centres where Murshids (spiritual leaders) and Murids (students) engage in spiritual practice and learning. Strengthening these institutions is crucial for preserving and nurturing Sufi traditions. The inclusive and progressive nature of Sufism provides a meaningful counter to radical ideas and violence, promoting peace, understanding, and harmony in a complex and tumultuous world. In summary, while contemporary practices may sometimes diminish the true essence of Sufism, its core principles of inner transformation, simplicity, and spiritual depth remain crucial for personal and communal growth. The ongoing preservation and reinforcement of Sufi teachings are essential for maintaining the rich spiritual heritage and promoting a peaceful, harmonious society. --- Sahil Razvi is an author and research scholar specializing in Sufism and history. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islam-spiritualism/sufism-rituals-spiritual-depth/d/133132 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

Shah Akbar Danapuri: A Legacy of Spiritual and Literary Eminence

By Syed Amjad Hussain, New Age Islam 6 September 2024 Shah Akbar Danapuri, A 19th-Century Sufi Scholar And Poet, Profoundly Influenced Sufism And Islamic Literature With His Extensive Works. Main Points: 1. Shah Akbar Danapuri, born in 1843, was a prominent Sufi scholar and poet with deep spiritual and literary contributions. 2. He was the 18th generation descendant of Imam Muhammad Taj Faqih Hashmi. 3. His literary works include "Tajalliyat-e-Ishq" and "Jazbat-e-Akbar." 4. He led Khanqah Sajjadia Abulolaiya from 1881 and undertook a significant Hajj pilgrimage in 1884. 5. His extensive scholarly output and spiritual leadership left a lasting impact on Sufism and Islamic literature. ---- Portrait of Shah Akbar Danapuri by Shamsuddin Mohsini of Agra ------ Introduction Shah Akbar Danapuri, a distinguished Sufi scholar, poet, and spiritual leader, emerged as a significant figure in 19th-century Indian Islamic history. His life, spanning from September 11, 1843, to September 14, 1909, is marked by his profound contributions to Sufism, poetry, and Islamic scholarship. This article delves into his lineage, education, spiritual journey, literary achievements, and enduring legacy. Lineage and Early Life Shah Akbar Danapuri was born in Agra (Uttar Pradesh) , a city steeped in historical and cultural significance. His ancestry traces back to Maner Sharif, connected through the renowned Sufi Makhdoom Abdul Aziz Ibn Imam Muhammad Taj Faqih. He was also a descendant of Syed Shahabuddin Suharwardy Peer Jagjot and carried forward the legacy of notable Sufi orders, including Suhrawardiyya, Qadiriyya and Chishtiyya. His maternal lineage was equally illustrious, descending from Makhdoom Lateefuddin Bandagi of Mora Talab. Notably, Shah Akbar Danapuri was the 18th generation descendant of Imam Muhammad Taj Faqih Hashmi. Education and Spiritual Training Shah Akbar’s early education was imparted by his uncle, Maulana Shah Muhammad Qasim Abulolai Danapuri. This foundation was further enriched through spiritual mentorship from prominent figures such as Shah Wilayat Hussain Dilawari, Shah Kazim Hussain Chishti, Shah Ata Hussain Fani, and Shah Ali Hussain Abulolai. His education not only encompassed traditional Islamic studies but also integrated Sufi teachings, shaping his philosophical and spiritual outlook. Literary and Scholarly Contributions A passionate poet and orator, Shah Akbar Danapuri began his literary career early, guided by Khwaja Haidar Ali Atish’s student, Waheed Allahabadi. His poetry quickly gained recognition for its emotional depth and spiritual insight. His seminal works include: - Tajalliyat-e-Ishq (1898): This Diwan, published during his lifetime, captured the essence of divine love and mysticism. - Jazbat-e-Akbar (1915): Released posthumously, it continued to resonate with audiences, further cementing his literary legacy. Shah Akbar's prolific output extended beyond poetry to include significant scholarly texts. Noteworthy publications are: - Shor-e-Qayamat (Agra) - Tohfa-e-Maqbool (Patna) - Aal-o-As'hab (Patna, 1883) - Khuda Ki Qudrat (Patna, 1887) - Nazar-e-Mahboob (Agra, 1888) - Maulood-e-Fatmi (Agra, 1889) - Idrak (1891) - Sair-e-Delhi (Agra, 1893) - Tajlliyat-e-Ishq (Agra, 1898) - Ashraf-ul-Tawarikh (1904, Agra and its subsequent volumes) These works encompass a wide array of subjects, from religious commentary to historical accounts, showcasing his scholarly breadth and depth. Spiritual Leadership and Pilgrimage Upon the death of his father, Makhdoom Sajjad Pak, in 1881 CE, Shah Akbar Danapuri assumed the role of Sajjada Nashin of Khanqah Sajjadia Abulolaiya in Shahtoli, Danapur. This position not only involved spiritual leadership but also the stewardship of a large following spread across major cities such as Agra, Ajmer, Hyderabad, Delhi, Lahore, and Karachi. His pilgrimage to Hajj in 1884 was a significant event, marked by the presence of many of his followers and his rare visit to the inner part of the Ka'bah twice. This journey is remembered for its historical and spiritual significance, reflecting his esteemed status among his contemporaries. Personal Life and Legacy Shah Akbar Danapuri was married to Bibi Naeema, daughter of Shah Wilayat Hussain Dilawari, fulfilling the wishes of his mentor and uncle. Their union produced four daughters and a son, Shah Mohsin Danapuri, who continued the family's spiritual and scholarly traditions. Shah Akbar Danapuri's life came to a close on September 14, 1909, in Khanqah Sajjadia Abulolaiya. His burial at the Dargah of Makhdoom Sajjad Pak was attended by many, marking the end of a significant era in Sufi and literary circles. Khanqah Sajjadia Abulolaiya, Danapur, Patna ------ Conclusion Shah Akbar Danapuri’s contributions to Sufism, literature, and Islamic scholarship have left an indelible mark on the spiritual and cultural heritage of the Indian subcontinent. His extensive literary works and spiritual leadership continue to inspire and guide followers, reflecting the enduring legacy of his life’s work. His life's story is a testament to the profound impact of dedicated scholarship and spiritual devotion in shaping religious and cultural landscapes. URL: https://www.newageislam.com/islamic-personalities/shah-akbar-danapuri-legacy-spiritual-literary/d/133133 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

Enjoy Life's Innocuous Joys.......Embrace Simplicity

By Sumit Paul, New Age Islam 6 September 2024 "Our Life Is Frittered Away By Detail. Simplify, Simplify." Henry David Thoreau Henry David Thoreau's quote, "Our life is frittered away by detail. Simplify, simplify," echoes the urgent need for individuals to strip away the superfluous complexities that cloud their existence. In a world where busyness and the constant flow of information consume our time and attention, Thoreau emphasizes the importance of simplifying one's life. By focusing on what truly matters and consciously stepping away from the minutiae that holds no significance, we can discover a deeper sense of purpose, clarity, and fulfilment. Thoreau's words serve as a reminder to consciously seek simplicity, propelling us towards a lifestyle that is not subservient to distractions but rather fosters a connection with the essential aspects of life. Elsewhere he stated, as you simplify your life, the laws of the universe will be simpler; solitude will not be solitude, poverty will not be poverty, nor weakness. Simplicity holds the power to transform our perception of the world. By simplifying our lives, we free ourselves from the burdens of excessive material possessions, desires, and societal conventions. Thoreau asserts that through this simplification, the laws that govern the universe become less complex. Solitude, often feared and avoided, takes on a new meaning as it becomes a peaceful state of being rather than a feeling of loneliness. Poverty, typically associated with lacking material wealth, loses its negative connotation, becoming a path towards contentment and freedom from the trappings of consumerism. Similarly, weakness loses its stigma, transforming into an opportunity for personal growth and resilience. Thoreau's eloquent words serve as a reminder that simplicity can unlock a deeper understanding of life, enabling us to find beauty, meaning, and strength in even the simplest of circumstances. But the problem with all humans is that they deliberately complicate everything. Extreme discernment in life makes things knotty. While it's good to read between the lines, doing this all the time takes away the fun and thrill of life's simple joys and pleasures. Khuda Ke Fazl Se Tu Deedawar Nahin Varna/ Har Ek Phool Pe Tujhe Zakhm Ka Gumaan Hota (Thank god, you're not too discerning and meticulous/ Otherwise, every flower would have looked wounded to you). Life is simple but we make it complicated. The simple messages of all scriptures are unnecessarily distorted and warped by the 'interpreters' and 'exegetes' in all faiths. Muslims will see the Big Bang and Buddha in the Quran! Hindus will find references to plastic surgery, aircraft and even atom bombs in their tattered and hoary-old 'holy' books. We make a fetish of our idiosyncrasies because we don't like to simplify things. We apply logic to life's simplest issues and feel that we've done something very intelligent and out of the box. It's like, "Love, how it sells poor bliss for proud despair!" ('Mutability' by P B Shelly). Remember, human life is woefully short and precarious. We're forever on the precipice. So, enjoy life's innocuous joys. Stay simple. Embrace simplicity. ------ 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/enjoy-life-innocuous-joys-embrace-simplicity/d/133134 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 Expansiveness of Genuine Faith

By Adis Duderija, New Age Islam 5 September 2024 When We Approach Religion with This Expansive, Inclusive Mind-Set, We Open Ourselves Up to A World of Spiritual Nourishment That Goes Far Beyond the Confines of Dogma and Doctrine. We Can Draw Inspiration from Multiple Traditions, Synthesising Their Teachings in A Way That Speaks to Our Own Hearts and Minds. We Can Explore the Mystical, Experiential Dimensions of Faith, Cultivating A Direct, Personal Connection to The Divine That Transcends the Limitations of Any Single Belief System. ------ For some religious people, especially those prone to fundamentalist thought, religion and religious scriptures are approached as an all-or-nothing, zero-sum game. The thinking goes that one must either accept the entirety of a religious tradition’s teachings and dogma or reject it entirely. There is little to no middle ground, no room for nuance or individual interpretation. This mentality is highly unfortunate, as it severely limits one’s spiritual growth and connection to the divine. Genuine faith is actually much more expansive, mystical, and readily available to each and every person than this rigid, binary mind-set would suggest. However, this rigid, authoritarian approach to religion is fundamentally at odds with the true spirit and essence of genuine faith. At its core, spirituality is a deeply personal, subjective, and often mystical experience that cannot be constrained by rigid rules or external dictates. The divine, the sacred, the transcendent - these realities exist beyond the limitations of any single religious tradition or canonical text. They are universal, accessible to all who seek them with an open heart and mind. When we approach religion and religious scriptures with an open, exploratory mindset, we discover a world of richness, nuance, and profound insight that is often obscured by the dogmatic, all-or-nothing mentality. Instead of seeing the scriptures as a set of inerrant, unquestionable truths, we can engage with them as living, breathing documents that speak to the human experience in all its complexity. We can wrestle with their contradictions, grapple with their ambiguities, and extract the timeless wisdom and spiritual truths that resonate most deeply with our own journeys. This is not to say that there is no value in the traditional, orthodox interpretations of religious texts. Certainly, the accumulated wisdom and insights of centuries of scholarship and spiritual practice can at time have something to offer. But the true beauty and transformative power of religion lies in its ability to speak to each individual in a deeply personal way, to guide them on their unique path of growth and discovery. When we approach religion with this expansive, inclusive mind-set, we open ourselves up to a world of spiritual nourishment that goes far beyond the confines of dogma and doctrine. We can draw inspiration from multiple traditions, synthesising their teachings in a way that speaks to our own hearts and minds. We can explore the mystical, experiential dimensions of faith, cultivating a direct, personal connection to the divine that transcends the limitations of any single belief system. This is the essence of genuine faith - a faith that is flexible, adaptive, and responsive to the ever-changing needs and circumstances of the human experience. It is a faith that celebrates diversity, embraces ambiguity, and recognizes the inherent dignity and spiritual potential in each and every person, regardless of their religious affiliation or lack thereof. Of course, this expansive, inclusive approach to religion is not without its challenges. There will always be those who cling to the comfort and certainty of dogmatic, all-or-nothing thinking. They may view any deviation from the “one true path” as a dangerous threat to the integrity of their faith. And they may use the full force of their institutional power and social influence to marginalize or silence those who dare to think and believe differently. But those who have tasted the fruits of genuine, expansive faith know that this reactionary defensiveness is ultimately a losing battle. The divine, the sacred, the transcendent - these realities are simply too vast, too complex, and too multifaceted to be contained within the rigid boundaries of any single religious tradition. They call out to us from every corner of the human experience, beckoning us to explore, to question, to discover the deeper truths that lie beneath the surface of dogma and doctrine. And so, we must continue to push back against the forces of religious absolutism and exclusivity. We must reclaim the rich, mystical heritage of our spiritual traditions, and breathe new life into them through our own personal explorations and interpretations. We must cultivate a faith that is expansive, inclusive, and responsive to the ever-evolving needs of our world and our species. For in doing so, we not only expand the horizons of our own spiritual growth, but we also contribute to the greater flowering of human consciousness and the blossoming of a more just, compassionate, and harmonious world. The path of genuine faith may be challenging, but it is also infinitely rewarding, opening us up to a realm of spiritual nourishment and transformation that transcends the limitations of any single creed or belief system. So let us embrace this expansive, mystical vision of religion and spirituality. Let us engage with our sacred texts and traditions with an open mind and a curious spirit, seeking to extract the timeless wisdom and insight that can guide us on our individual and collective journeys. And let us be unafraid to forge our own unique paths, even if they diverge from the well-trodden roads of orthodoxy and dogma. For in doing so, we honour the true essence of genuine faith - a faith that is not a static, immutable set of beliefs, but a living, breathing wellspring of spiritual nourishment that is available to all who seek it with an open heart and mind. ---- Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/spiritual-meditations/expansiveness-genuine-faith/d/133126 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

Rejoinder to Allama Yusuf Banuri's Article “Pak-Bharat War” in the latest issue of "Al-Sharia" Urdu Monthly

By Ghulam Rasool Dehlvi, New Age Islam 5 September 2024 Were Those Muslims in India Not Allowed Religious Freedom to Practice Islam—Be It Sunni or Shiite, Ahl-E-Hadisi, Deobandi or Barelwi? Did The Muslims Migrating to Pakistan Face the Political Crisis or Religious Extermination and Genocide? If So, Then How Come We Muslims in India Are Still the Second Largest Population After Indonesia? -------- “Alhamdulillah (all praise due to Almighty)! On the sacred day of September 6, 1965 (9th Jumada al-Awwal, 1385 Hijri), a new and sacred chapter was opened in the God-gifted country, Pakistan. It was the beginning of a new chapter in the book of national life in Pakistani history and an honour and glory for the nation. The Muhajir Qaum (migrating people) followed by the Mujahid Qaum (jihadist people) were like the light upon light (Noor-un-Ala Noor). Subhan Allah (glory be to Allah)! It was a great blessing from Allah Almighty which is worthy of a thousand thanks.” The above is an excerpt from an article tilted as “Pak-Bharat War” penned by Allama Yusuf Banuri, a prominent Pakistani Deobandi cleric, which has been reproduced in the latest issue of Al-Sharia Urdu monthly (September 2024). The article further says: “A new spirit was born in the nation of Pakistan to perform the duty of Jihad fi Sabeelillah and E’ala e Kalimatullah . The hearts of the enemies of Islam have been terrorized by the Pakistanis. They became the true Tafseer (interpretation) of the Qur’anic verse: Turhiboona Bihi Adu-Allah Va-Aduwakum (You shall cast fear and terror on the enemies of Allah as well on your enemies). If Muslims have complete trust and reliance on Allah, then Allah's unseen help will definitely come to them in a new way. Be it America or Russia, Britain or France, all these are the tyrannical powers of disbelief, expecting any good from them is pure folly and leads to worldly loss even before the end of time". At the very beginning of his article, Allama Banuri has misconstrued the two Islamic concepts juxtaposing them with his Pakistani patriotism: (1) Hijrat (Prophet Muhammad pbuh and his companions’ migration from Makkah to Madina) and (2) Jihad. First things first: Muslims in Makkah faced religious persecution, attempts at annihilation and extermination and social and economic boycotts by the Meccans. Consequently, they had to take shelter in Sha’ab Abi Talib for complete three years. During this period, all doors of humanitarian aid and support from outside were closed on them by the pagans of Makkah. All possible sanctions were imposed on them to the extent that if an outsider would want to help them out, he/she would also face the same economic boycott. In reality, no stone was left unturned in torturing and driving them out of their homeland—Makkah-tul-Mukarrama. Let alone worshipping publicly at the Ka’ba, they were not free to practice their faith within the four walls of their houses. This compelled them to undertake the migration termed in Islamic history as Hijrah. It was a ‘forced migration’ which implies that despite all the hardships, mistreatments and discriminations that Muslims faced in Makkah, they did not resort to violence but rather chose to leave their country in the path of God—Fi Sabeel Lillah. At the same time, they remained steadfast on their newfound faith for which they had to sacrifice their life, wealth and properties back home in Makkah. In Madina, they fostered an exemplary fraternity based on faith-inspired brotherhood and mutual trust and amicability (Muwakhaat) with no selfish and mundane worldly interests. Now compare this glaring historical example of Islamic Migration (Hijrah) to what has happened during the partition of India and Pakistan! Was it a free choice or a ‘forced migration’ when some Muslims motivated by the two-nation theory left their homes in India? Were those Muslims in India not allowed religious freedom to practice Islam—be it Sunni or Shiite, Ahl-e-Hadisi, Deobandi or Barelwi? Did the Muslims migrating to Pakistan face the political crisis or religious extermination and genocide? If so, then how come we Muslims in India are still the second largest population after Indonesia? Allama Al-Bannouri is no more now. But I hope his adherents, followers and sympathisers would have the courage of conviction to answer these questions. They should also give a serious thought on this dichotomy: While the Muhajir Qaum in Pakistan turned their lives more miserable and has not yet gained an equal and humane treatment, Muslims in Madina excelled and flourished. Ansar (Medinite Muslims) and Muhajirin, those who migrated from Makkah treated each other equally and fairly well. But in Pakistan, even today the Indian Muhajir Muslims are looked down upon and at times are humiliated and ridiculed. More to the point, the Prophetic Hijra of Muslims to Madina augured so well that they came back to their homeland as victorious during the Conquest of Makkah (Fath-e-Makkah). Thus, it proved to be a great boon for them, while the Mushrikin and pagans of Makkah who wished to exterminate Muslims saw the humiliating defeat and downfall within only five to ten years. As a result of their migration which exhibited great patience and perseverance, untiring struggle and forevearance, the holy Prophet (pbuh) achieved his kingdom not only in the entire Arab peninsula but also Rome and Persia. This was actually the ‘God-gifted kingdom’ (Mamlakat-e-Khudadad) which was bestowed upon the Prophet and his Companions after a long struggle and fight for their rights. But is this ennobling glory also a chapter and memory in the national life of Pakistani history? A country which is at war within and has been reduced to a perennial poverty and instability can never achieve an iota of the prophetic glory. Doomed by the divine wrath and misdeeds of its rulers, it is destructed by terrorism, sectarianism and all newfound Fitnahs in the name of Islam. In its core ideology, Pakistan was created as a state antithetical to Indian model of democracy, pluralism or secularism and as an alternative to the ideal concept of ‘Islamic state’. Soon after the partition of India and the creation of Pakistan, efforts were intensified by several Pak regimes and governments to create an ‘Islamic welfare state’. But all of them faltered—right from the first Pakistani regime to the government of Imran Khan who vociferously aspired to create a welfare Islamic state modelled on Misaq-e-Madina (the Prophet’s charter of Madina). But the Pakistani Ulema like Allama Syed Yusuf Banuri have lived in continued denial. In his article, he exhorts: “Pakistan should have faith and trust only in Allah Almighty and should struggle to stand on its own feet as soon as possible in every area of life, as per God's saying: “Prepare against them what you believers can of power and cavalry to deter Allah's enemies and your enemies as well as other enemies ...” (Al-Anfal: 60). Alllama Bannouri then quotes and misuses more verses form the Qur’an to buttress that the “Indian government [during the 1996 war] attacked Pakistan with full military strength and preparation without any previous declaration of war, and did not hesitate at all in its brutality and cruelty. But there was a ‘Divine Intervention’ which sided with the Pakistani establishment. Here’s one more Qur’anic verse he cited: “But it was Our Will to favour those who were oppressed in the land, making them models of faith as well as successors and to establish them in the land….” (Al-Qasas: 5) Misquoting and cherry-picking Qur’anic verses in order to legitimise and embolden the Pakistani army and its atrocities stands untenable and intellectually inaccurate in principle. Tellingly, Maulana Banuri has misquoted one war-time sword verse here, completely out of context. The above verse (Al-Anfal: 60) is famously known for a specific situation which arose in the times of the Prophet (pbuh). In his commentary on this verse, Maulana Wahiduddin Khan notes in his Urdu exegesis “Tazkirul Quran”: “Islam relies not on the use of force but on the demonstration of force to inspire awe in the enemy. That is why the believers were commanded to equip themselves with power so that the enemy might be demoralized and refrain from aggression. But those who spend their resources in strengthening Islam intellectually and materially will be rewarded many times over by their Lord. The secret of success in Islam does not lie in military confrontation but in the preaching of its principles—hence the command that whenever there is an offer of peace by the other party, it should be accepted, setting aside every doubt or suspicion, because doubt or suspicion is in any case an uncertain thing, but the benefit of a cease-fire is certain”. This implies us that the above verse can be understood in two contexts: time-specific and universal. Viewed as a war-time verse, it had a limited application in its own specific context which is no more now. But it has a deeper meaning in our times: the contemporary jihad cannot be waged by sword but with the power of pen and speech, and the Jihad carried out with the power of pen or writing is rewarded multiple times. When Islam and Qur'an are defended through the medium of writing literature or making insightful talks against the forces of disbelief, or agents of disinformation, distortion and interpolation, that too is included in Jihad as based on a clear and definitive textual authority of the Qur'an (Nass-e-Qur’ani). --- URL For Allama Banuri’s Article: https://www.banuri.edu.pk/bayyinat-detail/اک-بھارت-جنگ ----- 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/allama-yusuf-banuri-pak-bharat-war-al-sharia-urdu/d/133125 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

Caste Imbroglio: Changing Narrative of Hindu Right

By Ram Puniyani for New Age Islam 5 September 2024 The Contrast Between Ambedkar, Who Represents the Values of Indian Constitution, And RSS, Which Represents Hindu Nationalism, Are Stark. Ambedkar Burnt Mannusmriti; RSS Upholds the Values Of Caste Inequality Given In This Holy Book. Ambedkar Drafted the Indian Constitution and RSS Opposed It Directly for A Long Time and Indirectly At Present! ----- One of the major issues during the last General Elections (April-May 2024) was about conducting a caste census. The INDIA Alliance put it forward very strongly, while BJP is opposing it. This opposition is very clear-cut and unambiguous. The issue of caste has been the core issue in strengthening of Hindu right wing politics. The awareness of exploitation by the downtrodden was recognized by the likes of Jotirao Phule and Bhimrao Ambedkar. In response to this, the upper caste formations started articulating the glorious past, the concept of Hindu nation and Manusmriti’s values formed the core of their agenda. In due course, particularly during the last few decades the narrative promoted by RSS was that all castes were equal and their ideologues did come out with a number of books on different castes showing their past history of being equal. The RSS leaders claimed that these castes had come into existence due to atrocities by foreign invaders and did not exist in Hindu religion earlier. “Three top RSS leaders have sought to attribute the genesis of Dalits, tribals and many other groups to “Muslim invasion” in medieval times.” According to Bhaiyyaji Joshi, a top leader in RSS hierarchy, ‘Shudras’ were never untouchables in Hindu scriptures. ‘Islamic atrocities’ during the medieval age resulted in the emergence of untouchables, Dalits. Joshi further elaborated, “To violate Hindu Swabhiman (dignity) of Chanwarvanshiya Kshatriyas (a caste in Hinduism), foreign invaders from Arab, Muslim rulers and beef-eaters, forced them to do abominable works like killing cows, skinning them and throwing their carcasses in deserted places. Foreign invaders thus created a caste of charma-karma (dealing with skin) by giving such works as punishment to proud Hindu prisoners.” Now carrying on from here there is a renewed attempt to present the caste system in a positive light and as a savior of this nation (Hindu). As the demand for caste census is picking up RSS’s mouthpiece Panchjanya in its August 5 (2024) has published an article by Hitesh Shankar (HS), “A Netaji: Kaun jaat ho” (Oh Leader, to which caste you belong). This article argues that the foreign aggressors could not break the caste curtains and so could not do the conversions. The caste has the major basis of Hindu society and has kept the nation in the pink of health despite the foreign aggressors. This article approvingly quotes an earlier ex-Bishop of Bombay, Louis George Milne’s book, ‘Mission to Hindus: A contribution to the study of Missionary methods’. The quote is “…then it (caste, added) is necessarily a part of social structure. Still for all practical purposes it constructs religion for millions…It acts as a link between one’s nature and Religion.” (Translated from Hindi Article). As per the author what was pinching the Missionaries then is pinching the Indian National Congress (INC) which is the inheritor of East India Company and Lord A O Hume. Further it points out that as the aggressors could not break the caste fortress they (Muslims) forced the uptight castes for manual scavenging; as such there is no mention of this system in earlier society. As per the missionaries they attribute backwardness of society to the caste system. As per the HS, like British, INC also looks at the caste as a thorn in the system. This article is a compilation of a bundle of the lies. To begin with the caste system was articulated strongly in Manu Smriti (2nd Century AD, much before foreign aggressors came) and many Holy books stated that the low caste should remain away from the upper caste and this was the root of untouchability, and manual scavenging is the expression of the same. This is inherent in purity-pollution practices and also in the theories of rebirth. Earlier references of this are found in Narada Samhita and Vajasaneyi Samhita. In Narada Samhita 15 duties listed for untouchables, one is the removal of human excreta. In Vajasaneyi Samhita, Chandals are referred to as slaves engaged in disposal of Human excreta. Dr. Ambedkar viewed caste as a Brahminical imposition on society. While the whole article of RSS mouthpiece is singing praise for the caste system. Radical dalit intellectuals and activists have seen this as a major ill of Hindu society. It is here that Ambedkar in several of his writings calls for ‘annihilation of caste’. While proportionate representation and caste census is an eyesore for Hindu Nationalists, led by RSS, its beginnings are in Poona Pact between Gandhi and Ambedkar and later it found its place in Indian Constitution. To oppose this in subtle and direct forms there were riots in Ahmedabad in 1980 and then 1985. Ram Temple movement became more aggressive when Mandal Commission recommendations were implemented in 1990. As far as INC being an inheritor of East India Company and Hume’s legacy is concerned, this is a concoction which only those can formulate who were away from Freedom Movement and now are opposed to the idea of India as a plural; diverse country. INC from Tilak to Gandhi was totally against the British rule of which Hume was a part. Hume conceived of it as a safety valve, it is alleged. Going deeper one will see that emerging India National organizations like, Madras Mahajan Sabha (founder Panapakkam Anandacharlu), Bombay Association (founder Jagannath Shankarshet) and Poona Sarvajanik Sabha (founder M.G. Ranade) were looking for a political platform to reach their demands for British rule. They responded to this call of INC as they saw and did actualize to make it a national platform to put forward demands of emerging India. This initially called for opening centres of ICS in India, INC called for restrictions of landlords so that the captive labour power is released and demanded more facilities for rising industrialization. The same organization (INC) in due course called for ‘Total Independence’ and ‘British Quit India’! The same Congress whom Panchjanya is targeting led the national movement, taking along the issue of social justice, which was strongly put forward by Ambedkar. As such the contrast between Ambedkar, who represents the values of Indian Constitution, and RSS, which represents Hindu Nationalism, are stark. Ambedkar burnt Mannusmriti; RSS upholds the values of caste inequality given in this holy book. Ambedkar drafted the Indian Constitution and RSS opposed it directly for a long time and indirectly at present! URl: https://www.newageislam.com/current-affairs/caste-imbroglio-narrative-hindu-right/d/133124 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

Dr S Radhakrishnan: The Legendary Teacher Without Pseudo-Professorial Haughtiness

By Sumit Paul, New Age Islam 5 September 2024 September 5 is commemorated as The Teachers' Day to honour Dr S Radhakrishnan, the teacher of teachers, to use a Biblical phrase. Though a legendary teacher- he was the Spalding Professor of Eastern Religions & Ethics at Oxford- Dr Radhakrishnan always believed that a teacher should be a role model not just to his/her students but to all because one learns and imbibes the good and positive qualities from a teacher. The founder of AMU, Sir Syed Ahmad Khan would always says, “Bulandi-E-Kirdaar Ek Mudarris Ke Liye Shart-E-Naaguzeer Hai" (A lofty character is the sine qua non for a teacher). A teacher should always be very humble and never puffed up. Dr Radhakrishnan's own life was a saga of simplicity and humility. (Dr S. Radhakrishnan) ------ Despite being such a famous and celebrated professor of Philosophy, he had no airs and was without any pseudo-professorial haughtiness. He called himself an eternal student (Chirantan Shiksharthi as mentioned in all the ten principal Upanishads). We all must learn and imbibe this sublime quality from the great teacher. It's interesting to know that though he was a Professor of Philosophy, he confined logic to the classroom and never judged people on the bases and premises of logic. It's worthwhile to mention that logic is integral to Philosophy and the students of Philosophy study fallacies, syllogism, inductive and deductive logic. But today's Leibniz, Descartes, Bertrand Russell and Whitehead (they were all logicians, in addition to being philosophers) are full of cerebral conceit. These modern-day 'legends' and the 'fountainheads of all wisdom' leave no opportunity to flaunt their 'nous'. But they don't know that their soi-disant 'logic' is not even sophistry (misleading arguments; Hetvabhaas or Vitandabhaas in Sanskrit). Theirs is an apology for logic! They can take a lesson in modesty from Dr Radhakrishnan. But will they take it? That's a million-dollar question. Dr Radhakrishnan was a latitudinarian. In my exiguous tribute to him in today's Economic Times (Enlightening, and Erudition, September 5), I've stated that, " While teaching Eastern Religions and Ethics as a Spalding Professor at Oxford, Radhakrishnan would always urge his students to go beyond the precincts of all religions and imbibe their spirit. He always maintained that not just Hinduism but all religions were ways of life, and spirituality was independent of religion. " Spirituality was the sublimation of most exalted human qualities, according to him. But today, spirituality has been shelved and we spar over the labels of faiths, viz, Hinduism, Islam, Christianity. Religious idiosyncrasies have become our favourite hobby horses, and the essence of religion has vanished into thin air." Instead of striving to become good humans, we're becoming increasingly religious and monomaniacs. The life and teachings of Dr Radhakrishnan are of utmost importance at this particular juncture when humans have become morbidly assertive and unchangeably indoctrinated. ------ 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/radhakrishnan-teacher-pseudo-professorial-/d/133123 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

Netanyahu and Hamas Share Disregard for Israeli and Palestinian Lives

By James M. Dorsey for New Age Islam Sep 5, 2024 Let’s be clear. Hamas’ alleged execution of six Israeli hostages constitutes a war crime. In a statement this week, Hamas military spokesman Abu Ubaida appeared to confirm Israel’s assertion that the six captives were executed rather than killed in the fighting in Gaza. Mr. Abu Ubaida suggested Hamas killed the hostages in line with new guidelines issued in June by the group’s military wing, the Izz el-Deen al-Qassam Brigades, on how guards should handle hostages if Israeli forces approached their hideouts. The brigades issued the new orders in response to the killing of 274 Palestinians in June in an Israeli military operation that rescued four Hamas-held hostages in the Nuseirat refugee camp in northern Gaza. URL: https://www.newageislam.com/current-affairs/netanyahu-hamas-israeli-palestinian-lives/d/133121 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 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