Essence Of Wisdom In Hindu Scriptures: Can Hindus Be Considered Ahl-e-Kitab?

By Sultan Shahin, Founder-Editor, New Age Islam 11 September 2024 One of the reasons why Muslim scholars (ulema) have difficulty accepting Hindus as ahl-e-Kitab is their ignorance of Hindu scriptures. The essence of wisdom contained in Hindu scriptures eludes them altogether. They just consider Hindus as a polytheistic community just as Al-e-Hadees and other Salafis consider most Muslims, coming from Sufi traditions, as a polytheistic community, Mushrik or even Kafir. Those ulema who have studied Hindu scriptures a little and cannot deny the depth and breadth of Hindu mysticism, still refuse to call them ahl-e-Kitab, but deign to call them shibh (like) ahl-e-Kitab. I have studied Hindu scriptures a little and consider them inspired. God has told us in Quran that there is no nation on earth where messengers were not sent. وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَـٰبِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ ۚ لِكُلٍّۢ جَعَلْنَا مِنكُمْ شِرْعَةًۭ وَمِنْهَاجًۭا ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَلَـٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًۭا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ٤٨ Quran 5:48 “We have revealed to you ˹O Prophet˺ this Book with the truth, as a confirmation of previous Scriptures and a supreme authority on them. So, judge between them by what Allah has revealed, and do not follow their desires over the truth that has come to you. To each of you We have ordained a code of law and a way of life. If Allah had willed, He would have made you one community, but His Will is to test you with what He has given ˹each of˺ you. So, compete with one another in doing good. To Allah you will all return, then He will inform you ˹of the truth˺ regarding your differences.” وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍۢ رَّسُولًا أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱجْتَنِبُوا۟ ٱلطَّـٰغُوتَ ۖ فَمِنْهُم مَّنْ هَدَى ٱللَّهُ وَمِنْهُم مَّنْ حَقَّتْ عَلَيْهِ ٱلضَّلَـٰلَةُ ۚ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُكَذِّبِينَ ٣٦ Quran: 16; 36; We surely sent a messenger to every community, saying, “Worship Allah and shun false gods.” But some of them were guided by Allah, while others were destined to stray. So, travel throughout the land and see the fate of the deniers! Allah also says, “For every community a warner has been sent.” (Qur’ān, 35:24) In another verse, He says, “We have sent messengers before you, some of whom We have mentioned to you and some We have not.” (Qur’ān, 40:78) And those prophets whom Allah Almighty has spoken about in the Qur’ān are twenty-five: Adam, Enoch, Noah, Hūd, Şāliḩ, Abraham, Lot, Ishmael, Isaac, Jacob, Joseph, Shu‛aib, Moses, Aaron, David, Solomon, Job, Elijah, Jonah, Ezekiel, Elisha, Zechariah, John the Baptist, Jesus, and Mohammad, peace upon them all. Belief in all of them is obligatory, as stated in the Holy Qur’ān: “So [you believers], say, ‘We believe in Allah and in what was sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and what was given to Moses, Jesus, and all the prophets by their Lord. We make no distinction between any of them, and we devote ourselves to Him.” (Qur’ān, 2:136) The reason given is that all prophets are brethren in the call to the religion of Allah, even though every one of them belonged to a particular people, and a particular epoch. Prophet Mohammad (peace be upon him) has also said: "The prophets are brothers in faith, having different mothers. Their religion is, however, one." (Hadith by Al-Bukhāri and Muslim) And no messenger was sent by God who was not given revelations. “[Prophet], all the messengers We sent before you were simply men to whom We had given Revelation.” (Qur’ān, 16:43) And when we collect revelations, they become books. So, it stands to reason that Hindu scriptures or parts of them which clearly appear inspired revelations were brought by prophets or messengers of God. One difficulty in my mind is the following: were the authors of these books prophets, or the heroic characters presented in these books as avatars of God almighty were prophets? How should we understand them? But I also wonder, if that is so important. We should concern ourselves more with the essence of wisdom contained in these books rather than either the literal text or other controversies. In the light of Quran’s revelations, it’s impossible for our vast sub-continent now divided into India, Pakistan, Afghanistan, Bangladesh, Burma, Sri Lanka, Nepal and Maldives, not to have had a number of prophets, as every community was bestowed a prophet and historically this vast landmass consisted of many communities and states. Indian scriptures are so many and the mystical literature is so vast that it would be difficult for any human to give us an accurate description. So, I turned to machine intelligence. I am giving below what I learnt from the Artificial Intelligence-run chatbot ChatGpt. How accurate this is only someone who has spent a lifetime studying these scriptures can tell. But with my little learning, it does appear fairly accurate to me. This is, of course, open to question, like everything else on this open site. The comment section is meant for that. I would request Muslim scholars (ulema), in particular, to study them and share their views. ChatGPT Nature and concept of God in Vedas and other Hindu scriptures The concept of God in Hinduism is complex and diverse, reflecting the rich tapestry of the religion. Hinduism does not have a single, standardized belief system, and different schools of thought within Hindu philosophy offer various perspectives on the nature of the divine. The Vedas, Upanishads, and other Hindu scriptures contribute to this multifaceted understanding. Here are some key aspects of the nature and concept of God in Hindu scriptures: 1. Brahman in the Vedas: • The Rigveda, the oldest of the Vedas, contains hymns that express reverence for a supreme, all-encompassing reality called Brahman. • Brahman is often described as formless, infinite, and beyond all attributes. It represents the ultimate, unchanging reality that underlies the entire universe. 2. Personal Deities (Devas) in the Vedas: • While emphasizing the transcendent Brahman, the Vedas also recognize a pantheon of deities or devas. These deities are personifications of various natural forces, cosmic principles, and aspects of the divine. • Indra, Agni, Varuna, and others are celebrated in the Vedas as powerful deities with specific attributes and functions. 3. Henotheism and Polytheism: • The Vedas exhibit elements of henotheism, where one supreme deity is worshipped without denying the existence of other deities. This coexists with polytheistic aspects, where multiple deities are venerated. • Different hymns may focus on different deities as the supreme, reflecting diverse perspectives. 4. Bhagavad Gita and Personal God: • The Bhagavad Gita, a revered scripture within the Indian epic Mahabharata, presents Lord Krishna as the Supreme Being (Bhagavan). Krishna reveals himself to be the ultimate reality behind the cosmos. • The Gita introduces the concept of Bhakti Yoga, emphasizing devotion to a personal God as a means of attaining spiritual realization. 5. Trimurti (Brahma, Vishnu, Shiva): • In later Hindu tradition, the concept of Trimurti emerges, representing the three aspects of the divine: Brahma (the creator), Vishnu (the preserver), and Shiva (the destroyer). • This triad is a way of expressing the cyclical nature of creation, preservation, and dissolution in the cosmos. 6. Ishvara in Vedanta: • Vedanta philosophy, especially as articulated in the Upanishads, introduces the concept of Ishvara, a personal aspect of the divine that governs the universe. • Ishvara is seen as the source of creation, but it is transcendent and immanent, encompassing both the personal and the formless aspects of God. 7. Saguna and Nirguna Brahman: • Hindu philosophy distinguishes between Saguna Brahman (Brahman with attributes) and Nirguna Brahman (Brahman without attributes). • Saguna Brahman is associated with personal deities, while Nirguna Brahman is the formless, attributeless reality beyond conceptualization. 8. Concepts in Bhakti Tradition: • In the Bhakti tradition, devotees often focus on a particular deity as the object of their devotion. Radha and Krishna, Rama and Sita, Shiva and Parvati are popular divine pairs in Bhakti literature. --- ChatGPT The Bhagavad Gita, often referred to as the Gita, is a 700-verse Hindu scripture that is part of the Indian epic Mahabharata. It takes the form of a dialogue between Prince Arjuna and the god Krishna, who serves as his charioteer. The Bhagavad Gita addresses the moral and philosophical dilemmas faced by Arjuna on the battlefield and imparts profound teachings. The essence of the Bhagavad Gita can be summarized as follows: 1. Duty and Dharma: The Gita emphasizes the importance of performing one's duty (dharma) without attachment to the results. It teaches that individuals should act selflessly and responsibly, fulfilling their roles and responsibilities in society. 2. Detachment: Krishna advises Arjuna to act with detachment, meaning to perform his duties without being overly attached to success or failure. Detachment allows one to maintain inner peace and equanimity in the face of challenges. 3. Pathways to Liberation (Yogas): The Gita describes different paths to spiritual realization, known as yogas. These include Karma Yoga (the path of selfless action), Bhakti Yoga (the path of devotion), Jnana Yoga (the path of knowledge), and Raja Yoga (the path of meditation). Each individual can choose a path that suits their temperament and inclinations. 4. Equality of Souls: The Gita underscores the idea that all beings are essentially the same at a spiritual level, and differences such as caste, gender, or social status are superficial. The realization of the oneness of all souls is central to spiritual growth. 5. Self-Realization and Liberation (Moksha): The ultimate goal of life, according to the Bhagavad Gita, is self-realization and liberation from the cycle of birth and death (samsara). This is achieved through understanding one's true nature as the eternal soul (atman) and realizing the divine unity of all existence. 6. Faith and Devotion: The Gita encourages faith and devotion to a higher power, recognizing the divine presence in all aspects of life. Devotion is seen as a powerful means to attain spiritual wisdom and liberation. 7. Resilience and Inner Strength: The Gita teaches the importance of facing challenges with courage and resilience. Arjuna is urged to rise above his doubts and fears, fulfilling his duty with a strong and focused mind. The Bhagavad Gita's teachings have had a profound impact on Hindu philosophy and have also been appreciated for their universal wisdom, influencing thinkers and leaders worldwide. --- The Essence Of The Teachings Of Ramayana ChatGPT The Ramayana, one of the ancient Indian epics, is attributed to the sage Valmiki and narrates the life and adventures of Lord Rama. The teachings of the Ramayana encompass a wide range of moral, ethical, and spiritual principles. Here are some key aspects: 1. Dharma (Righteousness): The Ramayana emphasizes the importance of adhering to dharma, or righteousness, in one's life. Lord Rama is depicted as the embodiment of dharma, and his adherence to ethical principles, duty, and moral conduct is a central theme. 2. Devotion and Loyalty: The relationship between Lord Rama and his devotees, especially Hanuman and Sita, highlights the significance of unwavering devotion and loyalty. Hanuman's selfless devotion to Rama is particularly celebrated, illustrating the power of a sincere and dedicated connection with the divine. 3. Family Values: The Ramayana underscores the importance of family values, duty towards parents, and the responsibilities of each family member. Rama's deep love and respect for his parents, as well as his role as a responsible son, husband, and brother, serve as examples for the ideal family structure. 4. Sacrifice and Selflessness: The characters in the Ramayana, especially Rama, Sita, and Lakshmana, exemplify sacrifice and selflessness. Rama's willingness to sacrifice personal comforts and his throne for the greater good of upholding dharma is a powerful lesson. 5. Victory of Good over Evil: The epic portrays the eternal battle between good (represented by Rama) and evil (embodied by Ravana). The triumph of good over evil symbolizes the victory of righteousness, truth, and virtue, conveying the message that ultimately, goodness prevails. 6. Lesson of Forgiveness: Despite facing numerous challenges and betrayals, Lord Rama demonstrates forgiveness. His ability to forgive even those who wronged him, such as the repentant Vibhishana, illustrates the importance of forgiveness as a noble quality. 7. Understanding the Nature of Life: The Ramayana delves into the transient nature of life, the inevitability of change, and the cyclical pattern of existence. It encourages individuals to approach life with equanimity and detachment from material desires. 8. Respect for Nature: The epic also conveys a sense of reverence for nature. Rama's alliance with the vanaras (monkey army) and their cooperation in building the bridge to Lanka reflects a harmonious relationship with the environment. In summary, the Ramayana imparts timeless wisdom about righteous living, devotion, family values, sacrifice, forgiveness, and the eternal struggle between good and evil. The narrative serves as a guide for leading a virtuous and meaningful life, drawing inspiration from the exemplary conduct of its characters, especially Lord Rama. Essence of Teachings of Vasistha Ramayan or Yog Vasistha ChatGPT The "Yoga Vasistha," also known as the "Vasistha Ramayana," is a philosophical text that explores profound concepts related to the nature of reality, existence, and the path to spiritual liberation. Here are some key teachings and themes from the Yoga Vasistha: 1. Illusory Nature of the World (Maya): The Yoga Vasistha delves into the concept of Maya, emphasizing that the world is impermanent and ever-changing. It teaches that the material world is illusory and transient, and true understanding requires looking beyond the apparent reality. 2. The Mind and Consciousness: A significant portion of the text is dedicated to the nature of the mind and consciousness. It explores the mind's role in creating the illusion of the world and the importance of understanding and transcending the mind for spiritual growth. 3. Pathways to Liberation (Moksha): The Yoga Vasistha discusses various paths to liberation, including the paths of knowledge (Jnana Yoga), devotion (Bhakti Yoga), and meditation (Dhyana Yoga). It provides insights into how individuals can transcend the cycle of birth and death to attain ultimate liberation. 4. The Nature of the Self (Atman): The text explores the nature of the self (Atman) and its connection to the ultimate reality (Brahman). It teaches that realizing the true nature of the self leads to liberation from the cycle of samsara (the cycle of birth and death). 5. Detachment and Renunciation: Yoga Vasistha emphasizes the importance of detachment from worldly attachments and desires. It encourages individuals to cultivate a sense of detachment to overcome the fluctuations of joy and sorrow and to remain steady in the pursuit of spiritual goals. 6. The Role of Guru and Disciple: The relationship between Lord Rama and Sage Vasistha serves as an example of the guru-disciple tradition. The guidance provided by the sage to the seeker represents the importance of seeking knowledge from a wise teacher on the spiritual path. 7. Stories and Parables: The teachings in Yoga Vasistha often take the form of stories, parables, and philosophical dialogues. These narratives are designed to convey complex philosophical concepts in a more accessible and relatable manner. 8. Time and Cosmic Order: The text explores the nature of time and the cosmic order, illustrating the cyclical nature of creation, preservation, and dissolution. It emphasizes that understanding the eternal nature of reality requires transcending the limitations of time. In essence, the Yoga Vasistha provides a comprehensive guide to understanding the nature of existence and offers practical insights for spiritual seekers. Its teachings are rooted in deep philosophical inquiry and aim to lead individuals towards self-realization and liberation from the illusions of the material world. ------- Essence Of The Wisdom Of Vedas ChatGPT The Vedas, considered the oldest sacred scriptures of Hinduism, contain a vast body of knowledge encompassing various aspects of life, philosophy, rituals, and spirituality. While summarizing the wisdom of the Vedas is a challenging task due to their extensive content, here are some key themes and teachings that encapsulate the essence of Vedic wisdom: 1. Cosmic Order (Rita or Rta): The Vedas emphasize the concept of Rita or Rta, which represents the cosmic order and harmony. It signifies the natural order and balance in the universe, highlighting the interconnectedness of all aspects of creation. 2. Dharma (Righteous Duty): Dharma is a central theme in the Vedas, representing the moral and ethical duties and responsibilities that individuals must uphold. Following dharma is seen as essential for personal well-being, societal harmony, and spiritual progress. 3. Yajna (Sacrificial Rituals): The Vedas prescribe various yajnas or sacrificial rituals as a means of harmonizing the individual with the cosmic order. Yajnas are considered a way to express gratitude to the divine forces, seek blessings, and maintain balance in the universe. 4. Fourfold Purusharthas (Goals of Life): The Vedas articulate the four primary goals of life, known as Purusharthas. These are Dharma (righteousness), Artha (wealth and prosperity), Kama (desire and pleasure), and Moksha (liberation from the cycle of birth and death). Balancing these goals is seen as the key to a fulfilled and purposeful life. 5. Mantras and Hymns: The Vedas are rich in hymns (Samhitas) and mantras that are chanted during rituals and prayers. These sacred sounds are believed to have a transformative and purifying effect, connecting individuals with the divine and invoking spiritual energies. 6. Brahman (Ultimate Reality): The Vedas introduce the concept of Brahman, the ultimate, formless, and transcendental reality that underlies and permeates the entire universe. Understanding and realizing Brahman is considered the highest spiritual attainment. 7. Upanishadic Wisdom: The concluding portions of the Vedas, known as the Upanishads, delve into profound philosophical inquiries about the nature of the self (Atman) and its relationship with Brahman. The Upanishads form the foundation of Vedanta philosophy, emphasizing self-realization and union with the divine. 8. Gurukula System and Guru-Disciple Tradition: The Vedas prescribe the Gurukula system of education, where students live with a guru (teacher) to receive holistic education encompassing not only academic knowledge but also moral and spiritual guidance. The guru-disciple tradition is highly revered in Vedic culture. 9. Cycles of Creation and Dissolution: The Vedas describe the cyclical nature of the universe, involving periods of creation (Srishti), preservation (Sthiti), and dissolution (Samhara). This cyclical process is governed by cosmic laws and reflects the eternal rhythm of existence. In essence, the wisdom of the Vedas encompasses a holistic and integrated approach to life, blending rituals, ethical conduct, spiritual realization, and a deep understanding of the cosmic order. The teachings aim at harmonizing individual life with the greater universal consciousness, fostering balance, and facilitating spiritual evolution. --- Essence Of The Wisdom Of Upnishads ChatGPT The Upanishads, a collection of philosophical texts that form the concluding part of the Vedic literature, explore the profound and metaphysical aspects of existence. The wisdom of the Upanishads is rich and multifaceted, but here are some key themes that capture the essence of their teachings: 1. Nature of Ultimate Reality (Brahman): The Upanishads extensively discuss Brahman, the ultimate, formless, and transcendent reality that underlies and permeates the entire universe. Realizing one's identity with Brahman is considered the goal of life and the path to liberation (moksha). 2. Concept of Atman (Self): The Upanishads expound on the concept of Atman, the individual self or soul. They teach that Atman is identical to Brahman, emphasizing the oneness of the individual soul with the universal consciousness. Self-realization involves recognizing this inherent unity. 3. Neti-Neti (Not This, Not This): The Upanishads employ the method of negation, known as "Neti-Neti," to describe the nature of Brahman. They assert that Brahman cannot be defined or limited by any specific attributes and can only be expressed by negating what it is not. 4. Importance of Knowledge (Jnana): The Upanishads emphasize the role of knowledge in attaining liberation. This knowledge is not intellectual or scholarly but a direct realization of the ultimate truth. It involves transcending the limitations of the mind and ego to perceive the underlying unity of all existence. 5. Concept of Maya (Illusion): Maya is a recurring theme in the Upanishads, representing the illusory and changing nature of the material world. Understanding and transcending Maya is essential for realizing the eternal and unchanging reality beyond it. 6. Meditation and Contemplation: The Upanishads prescribe various meditative practices and contemplative techniques to go beyond the limitations of the mind and senses. These practices aim at quieting the mind and attaining direct experiential knowledge of the self and Brahman. 7. Pathways to Liberation (Moksha): The Upanishads describe different paths to liberation, including the path of knowledge (Jnana Yoga), the path of devotion (Bhakti Yoga), and the path of disciplined action (Karma Yoga). These paths cater to individuals with different temperaments and inclinations. 8. Unity of All Existence: The Upanishads proclaim the unity of all existence, emphasizing that everything in the universe is interconnected and inseparable. Recognizing this interconnectedness is crucial for spiritual realization and ethical living. 9. Transcendence of Dualities: The Upanishads teach the transcendence of dualities such as good and bad, pleasure and pain, and success and failure. True wisdom lies in recognizing the underlying unity beyond these dualistic distinctions. 10. Guru-Disciple Relationship: The Upanishads highlight the importance of the guru-disciple relationship for spiritual guidance. The guru serves as a guide who imparts the knowledge of the self and helps the disciple navigate the path to realization. In essence, the Upanishads provide profound insights into the nature of reality, the self, and the path to liberation. Their teachings inspire seekers to transcend the limitations of the material world, attain self-realization, and recognize the eternal and unchanging essence that underlies all of existence. In summary, Hindu scriptures present a diverse and inclusive understanding of the divine, ranging from the formless Brahman of the Vedas to the personal deities and the Trimurti of later traditions. The flexibility within Hinduism allows individuals to approach the divine in ways that resonate with their spiritual inclinations and cultural backgrounds. URL: https://www.newageislam.com/interfaith-dialogue/essence-wisdom-hindu-scriptures-ahl-kitab/d/133177 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 Divine Luminary: The Holy Prophet’s Glory amidst the Shadows of Makkan Oppression

By Kaniz Fatma, New Age Islam 11 September 2024 The Excesses of the Quraysh Elite and The Transformative Teachings of the Holy Prophet Muhammad (PBUH) Main Points: 1. Prophet Muhammad's (PBUH) life was marked by moral integrity and compassion, contrasting the oppressive regime of the Quraysh elite. 2. Quraysh, driven by greed and power, exploited marginalized groups. 3. Prophet's teachings emphasized social equity, spiritual enlightenment, and ethical conduct. 4. His teachings emphasized the intrinsic dignity of every individual. 5. His life championed the rights of women and orphans, fostering brotherhood. 6. His inclusive community-building approach laid the groundwork for a pluralistic society. 7. His legacy transcends religious doctrine, embodying a profound ethical framework. ----- The life of the Holy Prophet Muhammad (peace and blessings of Allah be upon him) stands as a beacon of moral integrity and compassion amidst the tumultuous backdrop of pre-Islamic Arabia, where the excesses and oppression of the Quraysh elite reigned supreme. The infidels of Makkah not only marginalized the poor and vulnerable but also perpetuated a culture steeped in injustice and persecution. In stark contrast, the Prophet's teachings emphasized social equity, spiritual enlightenment, and ethical conduct, laying the foundation for a transformative socio-religious movement. This essay will analyze how the Prophet's exemplary character and profound message not only countered the prevailing injustices of his time but also established a legacy that continues to inspire millions around the globe today. The socio-political landscape of Makkah prior to the advent of Islam was characterized by stark inequalities and rampant injustices, primarily orchestrated by the Quraysh tribe. The elite class, driven by greed and a desire for power, exploited the marginalized segments of society, including women, orphans, and the economically disadvantaged. This systemic oppression is well-documented in historical analyses, such as those found in "The Life of the Prophet Muhammad" by Muhammad Husayn Haykal, which illustrates how the Quraysh maintained their dominance through economic exploitation and social stratification (Haykal, 1976). In contrast, the Holy Prophet Muhammad (peace and blessings of Allah be upon him) emerged as a revolutionary figure advocating for justice and equality. His teachings emphasized the intrinsic dignity of every individual, irrespective of their social status. For instance, the Quranic injunctions against usury and exploitation reflect his commitment to economic fairness (Quran 2:275-279). The Prophet's own life exemplified these principles; he championed the rights of women and orphans, often reminding his followers of their responsibilities towards these vulnerable groups. This advocacy is echoed in numerous Hadiths, where he stated, “The best among you are those who are best to their families” (Sunan Ibn Majah). Moreover, the Prophet’s approach to community building was inclusive, fostering a sense of brotherhood that transcended tribal affiliations. His establishment of the Constitution of Medina serves as a testament to this vision, creating a multi-religious society based on mutual respect and cooperation. Scholars like Tariq Ramadan highlight how this document laid the groundwork for a pluralistic society, challenging the exclusivist tendencies of the Quraysh (Ramadan, 2004). Thus, while the infidels of Makkah thrived on division and oppression, the Holy Prophet Muhammad (peace and blessings of Allah be upon him) offered a transformative vision rooted in compassion and justice, fundamentally altering the moral fabric of Arabian society and setting a precedent for future generations. In conclusion, the stark contrast between the excesses of the Quraysh elite and the transformative teachings of the Holy Prophet Muhammad (peace and blessings of Allah be upon him) underscores a pivotal moment in history. The Prophet's unwavering commitment to justice, equality, and compassion not only challenged the oppressive structures of pre-Islamic Makkah but also laid the groundwork for a more equitable society. His advocacy for the marginalized and his inclusive vision fostered a sense of community that transcended tribal divisions. This analysis reveals that the legacy of the Prophet extends beyond mere religious doctrine; it embodies a profound ethical framework that continues to resonate today. By understanding this dynamic interplay between oppression and prophetic guidance, we gain deeper insights into the enduring relevance of his message in addressing contemporary social injustices and fostering global harmony. ---- URL: https://www.newageislam.com/islam-spiritualism/divine-luminary-holy-prophet-makkan-oppression/d/133174Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

When Doctors and Teachers Start Discriminating

By Sumit Paul, New Age Islam 12 September 2024 This pertains to Doctor Refuses to Transfuse Blood of A Muslim Man To A Hindu Woman, Says He May Be In Trouble If He Does So! I fully agree with Mr Anburaj that ' the fools are everywhere. That doctor must be prevented from practising medicine.' It's all the more shocking because doctors are expected to remain unaffected by all these shenanigans and religious discrimination. Doctors and teachers (believed to be the noblest humans) are also viewed as individuals with a scientific temperament. Where's that scientific temperament? Agreed, we're all humans and we all have certain prejudices and religious biases. But those biases mustn't regulate our professional lives. In one of his earliest stories, William Somerset Maugham, described a doctor who hated a person but when that person required an emergency surgery, that doctor came to his rescue and saved his life. After saving the life of that person, doctor told his wife, "Being a human, I may dislike, or even hate, a person but being a doctor I can only try to save the life of even those I dislike." By the way, Maugham himself was a doctor who never practised. Even rabid preachers like Dr Zakir Naik and Dr Praveen Togadia once said that as doctors they couldn't think or dream of any religious discrimination. A doctor doesn't discriminate. Rather, he cannot and shouldn't. But today, religious hatred has crept too deep into the consciousness of all. Now even teachers are discriminating. Almost every day, you read in newspapers that a school teacher ordered Hindu students to insult a Muslim student or even beat him in the class. All these incidents involving teachers and doctors are proofs that religion has negatively influenced all. I've come across army doctors in Poona and elsewhere who nonchalantly abuse Muslims. Mind you, they're not young doctors. They're in their late 60s and 70s! If they can be so full of hatred at this age, why should young doctors and teachers remain unaffected? Won't they follow suit? In Netherlands, doctors are advised to refrain from using religious terminology and keep their faiths back home. Agreed, Netherlands is an atheistic countries, but all medicos in that country aren't atheists. Many have their religions. But they don't use religious terms, symbols and totems in public. But here in India, even a doctors' group on WhatsApp will freely use Allah, Jai Shri Ram, Jai Shri Krishna, Alhamdulillah and what not. Don't be so blatantly and flagrantly religious. You're a doctor. Behave in a non-religious manner and rise above all pettiness. It doesn't behove a doctor stooping so low as to differentiate between Hindu and Muslim blood. I'm appalled. Aren't you? ------ 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/doctors-teachers-discriminating/d/133180 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

An EYE-OPENER: How The Liberal and Modern Western Leaders Think About Dealing with Arabs and Muslims - British PM Keir Starmer

By Khaled Nizami, New Age Islam 12 September 2024 Very, very important If you want to know the global equation for the relationship between Muslims and the West, read this article by the new British Prime Minister *Keir Starmer!!* A very important article, as it is the confessions of the leader of the Labor Party and the new British Prime Minister Keir Starmer, so it must be read very carefully to know how the liberal and modern Western leaders think about dealing with us as Arabs and Muslims (since the outbreak of the Al-Aqsa Flood) at least, please do not neglect to read this important and dangerous article published by the British Newspaper The Sun.* British Prime Minister Starmer says: We must be honest with ourselves, and clear at the same time about our relationship with the Arab and Islamic world and tell the truth to our children so that we do not clash with them one day, or that they feel intellectual turmoil and psychological contradiction syndrome, between their belief in liberal values and the needs of our national security, whose contradictions have been increased by the cognitive revolution, information technology and cross-continental means of communication. *Our differences are not really with the Islamic peoples or the ruling regimes, because the regimes revolve around us and derive their survival from us, and implement our policies that serve Western national security first, regardless of their national security. *So where does the reality of the crisis lie in our relations with the Islamic world as a whole and the Arab world as the center of this world? *Our real problem lies with Islam and Muhammad, the Prophet of Islam because it is a civilized religion that has detailed answers to all existential and civilizational questions, and it is a stubborn competitor to Western civilization, which has begun to lose its brilliance, while Islam and Muhammad are becoming increasingly brilliant even within our European societies, which liberal values have allowed freedom of thought and weakened the authority of the Church, and this free and abstract thinking has led many elites and youth to embrace Islam, because they found in it all the answers to their psychological, spiritual, existential and social needs that our contradictory civilization has drowned them in. *Our real problem is with Islam itself and will remain so because we have no choice but to confront the Islamic flow and Islamic thought in all ways, because the other choice is to acknowledge that Islam is the true religion of God and the religion of Jesus and all the prophets, and this will lead us to embrace it, so that we may reach the kingdom of God in this world and the afterlife. This will take us back to square one in the conflicts of religion and state in Christian thought, although there is a vast difference between Islam and Christianity on these issues. *We have no choice but to resist Islam, even if this leads to our countries and institutions abandoning liberal values. We must enact laws that push Muslims to leave Europe. Sweden is an example, which imposes homosexuality, perversion, and atheism laws. This is what most prompts Muslims to leave Europe or assimilate into its civilization and lose their faith in Islam. We must also prevent immigration from the Islamic world to Europe and America, even in cooperation with Islamic countries, and open the way for the immigration of non-Muslim peoples. *On the other hand, we must continue to support Israel, no matter how harsh its measures are, so that it does not allow the establishment of a nucleus for an Islamic regime in Gaza that encourages Islamic peoples to follow its example. In this regard, it is possible to benefit from the great support that Israel enjoys from Arab countries, which fear the establishment of any Islamic or democratic regime. This is a third important point, which is supporting Arab regimes, their institutions, armies, and various agencies that prevent the establishment of any regime that derives its values from the teachings of Muhammad and his holy book. *It does not matter whether what we are doing is wrong or invalid or legitimate or illegitimate, this is a matter that must be settled and we must work on it and through it. We are facing a major challenge between our liberal values and our national security, which are now two contradictory values, and the Islamic momentum emanating from everywhere in the world as if it were water vapor that we do not know where the sun rose from. We must not test the correctness and incorrectness of Islamic values because that may lead most of us to Islam and the religious values of Muhammad. At the same time, there is a need for doses of Christianity, but in a controlled manner that does not affect the achievements of Western civilization, with the aim of limiting the penetration of Islam into our lands. *We are now between contradictory and frightening options because continuing with our liberal options makes us lose immunity from the Islamic invasion, and returning to the church destroys our liberal values and affects our civilizational achievements. Generations have grown up in the West who do not believe in Christ and will not be able to return to the church after the winds of unlimited openness. *What I fear is that in the future we will have no choice but to push towards a major war that will limit freedoms, disrupt public life, ignite endless wars in Islamic countries, and deprive Islam of the climate of peace through which it can expand. *Unless we address this, mosques and minarets will fill Europe, and Islamists will control parliamentary seats, public opinion, and the economy in any European election, and then rule Europe with the teachings of Islam. ------ *Translation: Laura Edward* URL: https://www.newageislam.com/islam-west/liberal-modern-western-leaders-arabs-muslims-keir-starmer/d/133179To view this discussion on the web visit https://groups.google.com/d/msgid/viewswire/CAOPyTwTpoapscWwRRj-o9Da2qrqoLPNUc5ka-CHkEzFy311W5g New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

“He’s Permitted to Hit Her”: Does The Qur’an Allow Violence Against Women?

By Brooke Scullion, New Age Islam 12 September 2024 An Investigative Journalism Piece On Domestic Violence in Islamic Contexts ----- Marriage Becomes A Contract Of Exchange In Which The Husband, In Return For Paying A Dowry And Obliging To Maintain His Wife Financially, Known As Nafaqa, Is Granted Control Over Her, And She Is Expected To Obey Him, Which Is Referred To As Ta’a Or Tamkin ------ In 2017, a video shared online by the Women of Hizb ut-Tahrir Australia Facebook group sparked controversy after it seemingly condoned domestic violence by Muslim men against their wives (Burke, 2017). The post features two Muslim women discussing the highly contentious Verse 4:34 of the Qur’an, which describes the relationship between a husband and wife and their respective roles in an Islamic marriage (Dukes, 2009). The verse also concerns a wife’s rebellion (Nushuz) towards her husband and the measures he can take to address this. The nature of marriage in classical Islamic tradition is based on the concepts qiwama, wilaya and faddala. Qiwamais generally denoted as a husband’s authority over his wife and his duty to maintain her financially (Mir-Hosseini, 2022), while wilayarefers to a male’s right and duty to exercise guardianship over female family members and grants fathers the right to child custody over mothers (Duderija et al., 2020). Finally, faddalais the concept that asserts men’s natural or divine superiority over women as ordained by Allah (Duderija et al., 2020). Therefore, marriage becomes a contract of exchangein which the husband, in return for paying a dowry and obliging to maintain his wife financially, known as Nafaqa, is granted control over her, and she is expected to obey him, which is referred to as Ta’a or Tamkin (Mir-Hosseini, 2022). The women in the video adhere strongly to these traditional conceptualisations of gender roles in Islamic jurisprudence. They justify the use of beating or hitting by a husband against his wife as a “last resort” to curb her disobedience and preserve the integrity of the marriage (Burke, 2017). Though, they clarified that this was only to be done with a “small stick” (a siwaak,) or a “coiled scarf” so to not cause any pain (Burke, 2017). Sheikh Assim al-Hakeem, a Saudi cleric, expressed similar views in a YouTube video, explaining that any form of physical reprimand was to be “symbolic” and to “not leave any marks” (al-Hakeem, 2020). Additionally, the women argued that a husband is “not obliged nor encouraged” by the Qur’an, but is permitted to hit his wife (Burke, 2017). Regardless, of these clarifications, the video quickly backlash, most notably from the Minister for Women at the time, Michaelia Cash, and Channel 9 news presenter, Ben Fordham, who both condemned any justification of domestic violence as “abhorrent” and “never excusable” (Burke, 2017). It is important to note that the interpretations offered by the women in the video and al-Hakeem reflect a classical interpretative approach to Islam that is deeply rooted in patriarchal tradition. Such approaches tend to take each verse literally and disregard their context. Many scholars have warned against this, stressing that the Qur’an and its associated texts cannot be comprehended without contextualisation from expert sources (Alkiek et al., 2017). Thematic-holistic interpretations highlight that Verse 4:34 should be understood in relation to the overall teachings of Islam and the example set by the Prophet Muhammad in his everyday life. Laleh Bakhtiar combines this approach with one that problematises how the word ‘Daraba’ is predominantly translated to mean ‘strike’, ‘hit’ or ‘beat’ in English. Instead, she rejects these translations and offers one that promotes non-violence – “go away from them”.(Bakhtiar, 2011, p. 432). Bakhtiar gives several reasons to justify this translation, including the linguistics of the Arabic word and its diverse meanings and uses within other verses (2011). Most importantly though, she argues that if the Prophet is considered to be “the living Qur’an” then he would follow the command that is revealed to him by Allah in Verse 4:34 (Bakhtiar, 2011, p. 433). Except, it has been reported countless times through various hadith that the Prophet ““never struck a woman, servant or an animal . His wife, Aisha, said: “The Messenger of Allah, peace and blessings be upon him, did not strike a servant or a woman, and he never struck anything with his hand,” Ṣaḥīḥ Muslim 2328, Grade: Sahih; Elias, 2014). This claim is recognised as authentic, and as the vice-president of the Islamic Council of Victoria, Adel Salman, states, it receives “zero conjecture”). Abdullah bin Zam’ah similarly recounted that the Prophet said, “How does one of you beat his wife as he beats the stallion camel and then embrace her?” (from Ṣaḥīḥ al-Bukhārī 5695,, Grade: Sahih; Elias, 2014), which highlights the incongruity of such an act. Using these examples, Bakhtiar concludes that ‘daraba’ in Verse 4:34 means “to go away from them” – in that a husband should take time away from his wife to let his anger subside Bakhtiar, 2011, p. 433). Not only does Bakhtiar’s translation reject any interpretation that suggests domestic violence is permitted by the Qur’an, but it also promotes the virtues of patience and compassion that are emphasised throughout the text. Like in the following hadith, which reports the Prophet as saying, "A strong person is not the person who throws his adversaries to the ground. A strong person is the person who contains himself when he is angry." (." (Al-Bukhari; Book 47, No. 47.3.12).) Given that the Prophet is a “model that every believer should emulate”. Muslims, regardless of whether they are a man or a woman, should never beat anyone, or anything. Ahmed Aliprovides another alternative translation of ‘Daraba’ by referencing the work of eleventh-century scholar, al-Raghib al-Isfahani (Ali, 2003). Ali notes that al- Raghib interprets the word to metaphorically mean “have intercourse with them” based on the expression ‘Darab Al-Fahl An-Naqah’ or “the stud camel covered the she- camel,” (Ali, 2003). He also references the hadith Bukhārī as well as another that states ""Never beat God's handmaidens” to contextualise and justify this translation (Ali, 2003). While these various interpretations provide a strong argument that the Qur’an does not permit domestic violence (or that of any kind) there are still Muslim men that misuse it to justify and maintain forms of control over their wives. Domestic violence is an issue that is rooted in patriarchal tradition (which not only affects the Islamic faith, but other religions like some Christian sects) that posits men as having a divine or natural order above women. As the chief executive of the Australian Muslim Women’s Centre for Human Rights, Joumanah El Matrah, points out in an interview with the ABC, the Qur’an “doesn't propel men towards violence, but for some of these men, it gives them a worldview that they are superior to women," (Gleeson, 2017). Gender egalitarian or reformist approaches target such issues rooted in patriarchal tradition by reinterpreting Verse 4:34 in a way that aligns with contemporary values of equality and human rights. Like thematic-holistic interpretative methods, they give meaning to the verse with relation to other Islamic texts, but also place emphasis on the historical socio-cultural context in which these were revealed. Since the Qur’an and its hadith emerged in Arabia in the seventh century, initial understandings of the texts reflect the cultural norms of that era. In premodern Islamic interpretative traditions, a gendered hierarchy was established based on specific characterisations of masculinity and femininity. Men were prescribed as having biological, ontological, intellectual, spiritual and political superiorityover women. This rhetoric shaped how the world was organised and experienced by the people of this time, giving way for patriarchal interpretations. It should be noted that these historic conceptualisations of gender are not limited to Islamic societies but can be found throughout most cultures across the world. Today, however, such norms are outdated, making any interpretation that upholds them also irrelevant to our time. From a gender egalitarian viewpoint, one way that Verse 4:34 can be understood is not as a prescription of men’s natural superiority over women (based on the above characterisations), but rather, in reference to historical patriarchal traditions that have afforded men more rights than women. Men are the protectors and financial maintainers of women because they have a sociocultural advantage over them as enabled by the patriarchy (which was established by men). In her book, Qur’an and Woman: Rereading the Sacred Text from a Woman’s Perspective, feminist scholar Amina Wadud illustrates this by debunking the characterisations that differentiate men from women through her interpretation of the Qur’an (1999). Historically, women’s position in society has been limited based on their biological function as child bearers. Today, however, there are many factors that influence whether a woman will become a mother such as her career and financial situation, relationships, and importantly, her own preference on the matter. Wadud argues that Verse 4:34 reflects a “balanced and shared society” where men have an obligation to provide their wives with everything they need to comfortably fulfil this role, if they wish to become a mother (1999, p. 73). Wadud also provides an alternative interpretation of the concept of Nushuz. As previously noted, nushuz is most often understood as disobedience in reference to a wife against her husband, however, Wadud argues that it actually refers to “state of disorder between the married couple”. She claims that Ta’a (obedience) is not a command given to wives, but to husbands. At the time of revelation, a wife’s obedience to her husband was considered the norm, therefore, he is commanded to ‘not seek a way against’ her, or to treat her well, if she obeys. Today, ta’a can be applied to both a man and woman. The steps outlined in the verse are therefore measures that can be taken by both a husband or wife regain marital harmony. She acknowledges that daraba is often translated to mean ‘strike’ as found in most translations of Verse 4:34, though, like Bakhtiar, she suggests that in this instance, it means‘to leave. Wadud contends Verse 4:34 symbolises an Islamic marriage that is built on “love and mercy” and maintained through mutual consultation. It is evident that through a gender egalitarian interpretation to Verse 4:34 and the Qur’an overall that it can be understood that domestic violence is not permitted. Although Islam is often portrayed as a religion that oppresses women, there is is no evidence that suggests that Muslim women experience higher rates of domestic violence compared to non-Muslim women. However, it remains a significant issue within Australia, regardless of religious denomination of perpetrators and victims. A quarter of women in this countryhave experienced domestic abuse. Many Muslim women face unique barriers when seeking support that are intertwined with their faith. Often Muslim victims of domestic violence are told by imams that ““God will reward them for being patient” with their husbands, encouraging them to stay in abusive relationships (Gleeson, 2017). That being said, a study that interviewed Muslim women who had experienced domestic violence found that the majority of participants stated that their faith had been “a source of empowerment and resilience”, suggesting that Islam is a useful tool for navigating times of difficulty. Ultimately though, significant change is required to address not only these barriers but the root of domestic violence: outdated, patriarchal thought that continues to subordinate women. Muslim religious leaders should promote gender egalitarian interpretations of the Qur’an and hadith to promote its messages of compassion and justice. Not only will this aid in dismantling the association between Islam and issues of gender inequality, but it will also provide believers with a stronger sense of faith with the knowledge that their texts are still relevant to contemporary times. URL: https://www.newageislam.com/islam-women-feminism/permitted-hit-quran-violence-/d/133182 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 Power of Theopoetics: Embracing Poetry and Imagination in Understanding the Divine

By Adis Duderija, New Age Islam 12 September 2024 Theopoetics Recognizes That the Divine Is Best Explored Through Metaphor, Symbol, And Evocative Language That Inspire Spiritual Longing and Insight. By Weaving Together, The Power of Poetry and Spirituality, Theopoetics Opens Doors to Multi-Layered Truths That Go Beyond the Confines of Concepts and Logical Reasoning. ------- In our search for understanding the divine and exploring spiritual truths, traditional approaches often rely on strict logical or philosophical discourse. However, the limits of rational thought alone become apparent when faced with the profound mysteries of God and the complexities of the human-divine relationship. This is where theopoetics, an approach that embraces poetic language and imagination, can offer a fresh perspective. Theopoetics recognizes that the divine is best explored through metaphor, symbol, and evocative language that inspire spiritual longing and insight. By weaving together, the power of poetry and spirituality, theopoetics opens doors to multi-layered truths that go beyond the confines of concepts and logical reasoning. The Poetic Language of Theopoetics At the core of theopoetics lies the recognition that spiritual realities are often beyond the grasp of systematic definition. Instead of seeking fixed and rigid meanings, theopoetics employs poetic devices such as metaphor, allegory, and symbolism to suggest and evoke spiritual truths. Poetic language honours the mystery inherent in our attempts to comprehend the divine, acknowledging that it is through the beauty and power of language that we can catch glimpses of the transcendent. By embracing metaphor and symbol, theopoetics allows for a multiplicity of valid interpretations. It invites individuals to engage with the text of spirituality, opening up possibilities for personal meaning and understanding. This fluidity encourages ongoing exploration and a sense of reverence for the vastness and depth of the divine. Theopoetics shifts the focus from rigid propositions to the realm of experience and relationship. While traditional approaches may prioritize the rational understanding of doctrines and dogmas, theopoetics emphasizes the transformative power of encounter and connection with the divine. It uses evocative images and language to draw individuals closer to God, inviting them to engage with the divine presence on a personal and experiential level. In theopoetics, spiritual truths are not merely described from a distance but are embodied in the vividness of lived experience. By embracing the poetic language of theopoetics, individuals are encouraged to explore their own encounters with the divine, fostering a deep sense of connection and intimacy with the sacred. Transcending Boundaries through Theopoetics One of the strengths of theopoetics lies in its ability to transcend the boundariesof religious traditions. Rather than strictly categorizing and compartmentalizing spiritual paths, theopoetics encourages creative assimilation. It recognizes that the human experience of the divine is diverse and multifaceted, and that poetic expression can bridge the gaps between different traditions, cultures, and belief systems. Theopoetics celebrates the shared human longing for the sacred and seeks to find common ground among various spiritual perspectives. It is a unifying force that recognizes the intrinsic value and beauty of each tradition, while transcending dogmatic limitations. Through the blending of different spiritual traditions, theopoetics promotes a more inclusive and holistic understanding of the divine. The Divine in Everyday Life: A Poetic Lens Theopoetics invites us to see the divine not only in religious rituals and sacred texts but also in the beauty, unity, and interconnectedness of all creation. It encourages us to view the world through poetic eyes, recognizing the presence of the divine in the everyday experiences of life. By embracing a poetic lens, we become attuned to the subtle and profound ways in which the sacred manifests in our surroundings. Theopoetics encourages us to appreciate the mysteries of life, to find inspiration in the natural world, and to cultivate a sense of wonder and awe. It reminds us that the divine is not confined to religious institutions or abstract theological concepts but is alive and vibrant in the tapestry of existence. Theopoetics as a Language of Spirituality In embracing poetry, storytelling, and other literary arts, theopoetics becomes a vital language for exploring spiritual mysteries, cultivating awareness of the sacred, and discovering glimpses of transcendence in everyday life. It provides a rich tapestry of metaphor, symbolism, and evocative language that allows us to dive deeper into the mysteries of the divine-human relationship. By incorporating theopoetics into our spiritual journeys, we can move beyond the limitations of rigid doctrines and intellectual arguments. We open ourselves to the transformative power of imagination and the beauty of poetic expression, enabling a more profound and nuanced understanding of the divine. In our quest to understand the divine and explore spiritual realities, theopoetics offers a refreshing alternative to rigid theocratic approaches. By embracing poetic language, metaphor, and symbolism, theopoetics allows us to navigate the depths of the divine-human relationship through imagination and creativity. It encourages us to prioritize experience and relationship over rigid propositions, and it transcends the boundaries of religious traditions, fostering a more inclusive and holistic understanding of the sacred. Through theopoetics, we discover a language of spirituality that inspires awe, wonder, and a deep sense of connection with the divine in the tapestry of existence. ---- 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/theopoetics-embracing-poetry-divine/d/133181 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

Inspiration and Knowledge: Exploring Divine Guidance in Human Innovation

By Naseer Ahmed, New Age Islam 10 September 2024 In the Quran, the relationship between divine inspiration and human knowledge is emphasised, suggesting that many of our intellectual advancements are not solely our own but are guided by a higher power. This concept is illustrated in the first verses revealed to Prophet Muhammad (SAS): (96:1) Proclaim! (or read!) in the name of thy Lord and Cherisher, Who created- (2) Created man, out of a (mere) clot of congealed blood: (3) Proclaim! And thy Lord is Most Bountiful- (4) He Who taught (the use of) the pen- (5) Taught man that which he knew not. (6) Nay, but man doth transgress all bounds, (7) In that he looks upon himself as self-sufficient. Importance of Recording in Our Evolution It is commonly believed that man invented the Pen or writing instrument. However, when Allah says that He taught mankind the use of a writing instrument, it reveals a deeper truth. As mentioned in the verses, the Pen is not just a tool, but a divine inspiration. It signifies the profound connection between God's teachings and the evolution of human knowledge, inspiring us with the knowledge that our intellectual advancements are not just our own, but a gift from a higher power. While other creatures demonstrate impressive cognitive abilities, it is mankind’s unique capability to record and preserve knowledge that sets us apart. This skill, as the Quran suggests, is not just a human achievement, but a divine inspiration that makes us feel valued and significant. This unique ability not only helps preserve knowledge but also build on it incrementally and disseminate it widely. Today’s generation, therefore, incorporates the cumulative knowledge and wisdom built over the ages. Writing or recording is not just critical; it is integral to preserving knowledge. This significance is underscored by the fact that the word 'record' appears in 36 verses. Allah records everything down to the minutest detail and the same skill Allah has given or taught mankind. The verse suggests that although man thinks he has invented the writing instrument, Allah has inspired man with ideas of its uses and, therefore, with its invention. Man is foolish to believe he is self-sufficient and needs no help from Allah. The verse also says that Allah taught man that which he knew not. This revelation humbles us and makes us realise that all our progress, including the invention of writing, is a gift from Allah. We know that the revelation of the Quran was initially through the angel Jibrail and later through inspiration. The Quran also says: (17:85) They ask thee concerning the Ruh (inspiration). Say: "The Ruh (comes) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)" (86) If it were Our Will, We could take away that which We have sent thee by inspiration: then wouldst thou find none to plead thy affair in that matter as against Us,- (87) Except for Mercy from thy Lord: for his bounty is to thee (indeed) great. (88) Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur´an, they could not produce the like thereof, even if they backed up each other with help and support. The Quran is inimitable because it could only be produced by inspiration from Allah and is impossible for man or Jinn even if all of them put their heads together. Allah can also take away what Allah has given us through inspiration. Let us now focus on: (17:85) They ask thee concerning Ruh (inspiration of Allah). Say: "The Ruh comes by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)" What does “of knowledge it is only a little that is communicated to you, (O men!)" mean? Is Allah referring to the state of knowledge given to man upto the time of the revelation of the Quran and saying that it is only a little that is communicated to you, implying that much more will be communicated in future through inspiration, which Allah can send to anyone? Does Allah Inspire All Leaps In Our Knowledge? (40:15) Raised high above ranks (or degrees), (He is) the Lord of the Throne (of Authority): by His Command does He send Inspiration (Ruha) to any of His servants he pleases, that it may warn (men) of the Day of Mutual Meeting, - Allah can guide through his inspiration any person he chooses to. If the pen, an invention often attributed to human ingenuity, manifests divine inspiration, could it be that Allah’s will also guide all significant breakthroughs and innovations throughout history? While many breakthroughs may be inspired, and often the logic to explain them follows after the initial insight, it is important to recognise the complex interplay between human effort, intellectual curiosity, and divine guidance. Inspiration, of course, comes only to those who work on a problem. Buddha received enlightenment after meditating for 40 days and nights, and so is the case with Muhammad (PBUH), who retired to a cave for his meditations. Ramanujan’s mathematical theorems were inspired. The proofs came later, often with the help of other mathematicians or entirely by other mathematicians. Ramanujan couldn’t himself prove some of his theorems. The mathematical proof of Einstein’s general theory of relativity and its empirical validation came years after he had formulated the theory. Psychology will have theories of the subconscious solving the problem before the conscious becomes aware of it to explain the phenomena. My Recent Experience with Inspiration Inspiration comes in a variety of ways. I was trying to figure out the meaning of “The Fig” in Surah 95. I knew from childhood that Buddha was thought by many to be one of the messengers of Allah, and if the three other metaphors meant Jesus, Moses and Muhammad, “The Fig” could mean Buddha because it was a fig tree under which Buddha received enlightenment. However, I wasn’t quite satisfied with this meaning and ended the article expressing my uneasiness. In the very same article, I said that “Sabians” is another term used for people of Allah’s religion. No one knew who they were, and I said this could be a placeholder for all the people of non-Abrahamic faiths, which are also Allah’s religion. In the debate that ensued, GM sb asked sarcastically: Why? Was the meaning explained by God? Of course not! Was any argument adduced to explain why the fig refers to Buddha and Buddha only? If there are now four religions that the Quran recognises (Judaism, Christianity, Islam and Buddhism), three monotheistic and one agnostic, then what about Jainism or Shintoism? Why are they left out? By Ghulam Mohiyuddin 25/08/2024 01:53:15 He asked a logical question which needed an answer. I researched and found that “The Fig” is sacred to Hinduism, Jainism, Shintoism, Zoroastrianism, ancient Egyptian, Greco-Roman and African religious traditions besides Buddhism. This was the perfect explanation of the meaning of the metaphor of “The fig”. It is a metaphor for all the founders of Allah’s religion outside the Abrahamic faith. So, Allah is swearing by all His messengers who are founders of His religion. Allah sends His inspiration in many ways - even through the mocking sarcasm of a person ridiculing you! Now the link between Sabians and “The Fig” became clear. “The fig” is a metaphor for all founders of Allah’s religion outside the Abrahamic faith, and “Sabians” represent all their people. Conclusion: The Quran teaches that divine inspiration often guides human knowledge and innovation. As we continue to explore and expand our understanding of the world, it is important to remain humble, recognising that much of our progress may be rooted in guidance from a higher power. This humility and openness to divine inspiration can lead to deeper insights and a more inclusive understanding of the world around us. ---- 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/debating-islam/inspiration-knowledge-divine-guidance-human-innovation/d/133165 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

Old Delhi's Urdu Bazar: Devoured by A Gourmand Culture

By Sumit Paul, New Age Islam 10 September 2024 "Delhi’s Urdu Bazaar Is Dying. Mughlai Sells, Not Manto & Mirza Ghalib" The screaming headline in The Print shocked and saddened me. I read Almina Khatoon's entire article in one go. Kutub Khana Anjuman-e-Taraqqi-e-Urdu, one of Urdu Bazaar’s oldest bookstores, clings to life with its shutters often down, while a kebab-maker works outside | Photo: Almina Khatoon | ThePrint ------ Sad to know that more than 50 bookstores lined Urdu Bazaar in the 1970s, but just 5 are left, all struggling to survive. It’s the last throes of an era of Urdu printing, publishing, and poetry. That now it has become a gourmand's haunt is indeed a very sad 'development.' Juxtaposition of books and biryani is less said the better. They never gel. Raghupati Sahay 'Firaq' Gorakhpuri would often admonish, "Kabab Khate Hue Ghazal Ka Lutf Le Paana Naa-Mumkin Hai. Donon Mein Se Koi Ek Keejiye" (You cannot enjoy Ghazals, relishing kababs. Do either of the two). I remember with a sigh of nostalgia how frequently I'd visit Urdu Bazar whenever I visited Delhi. I stumbled upon many rare books in Urdu, Persian and Arabic at this place which has lost its relevance in these times when people hardly read. And when it comes to reading Urdu books, the declining familiarity with the Urdu script adds to the dismal scenario. People coming to Urdu Bazar to relish kababs and biryani is symbolical as well as symptomatic of our philistine times. Gourmands hardly care for books, though gourmets do. And unfortunately, nowadays, gourmands outnumber gourmets! That said, the general tenor that Urdu is the language of Muslims is also responsible for this apathy towards Urdu books at Urdu Bazar. I'd meet old Hindus and Sikhs at Urdu Bazar buying Urdu books. That generation has gone. Youngsters in all communities don't read at all. No wonder, if all the shops at Urdu Bazar stop selling Urdu books and start serving Kababs, Biryani and Paya instead. I'll be the saddest person not as a bibliophile but as a diehard lover of Urdu books and magazines. May that never happen. ------ 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/old-delhi-urdu-bazar-gourmand-culture/d/133162 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

Naseer Ahmed's Contributions to New Age Islam

By Ghulam Mohiyuddin, New Age Islam 9 September 2024 Naseer Ahmed Saheb, a highly qualified engineer and a devoted student of the Quran, has been a frequent contributor to NewAgeIslam and an active discussant in its 'Comments' section. I have been a regular reader and a critic of his articles for almost ten years. Although I am impressed by his intelligence and knowledge, I have ben sceptical of his claims of finding things in the Quran that no one else before him had found, his deep involvement in areas that have no practical application or utility, his proclivity to assert claims without any proof other than his faith, his amateurish resorting to psychological and technical jargon to put down his critics, and lately posing as a therapist, again to put down his critics, without having any known qualifications to do so. To add to these problems, he has the habit of totally ignoring all criticism and to hold on firmly to his beliefs without producing any proof. He can also be ferocious in his attacks on those who tell him he is wrong and he would do anything to defame them. He claims that the Quran is way ahead of science and that science has a lot of catching up to do. As an example he produces a verse from the Quran which he believes shows knowledge of the Big Bang theory of the origin of the universe. I have pointed out several times to him that the verse in question has a totally different meaning when considered in context. Similarly he takes another verse and claims that it refers to pre-Adam humanoids. I have told him again and again that there is no mention at all in the Quran of any pre-Adam humanoids, but to him his unproven beliefs are the gospel truth. He also sees some verses describing the shape of the universe. There are no such verses in the Quran. Here are some of his pursuits that have no practical application or utility for present day Muslims. He has said that there is no mention of the soul in the Quran and that on the Day of Judgment our physical bodies on earth will be resurrected. He has even figured out the exact scientific technique by which God will do that. He also persistently holds that man is not capable of developing moral rules and that all moral rules came from above. I have explained to him several times that man had to develop such rules in order to survive on this planet and I quoted a world renowned child psychologist, a psychoanalyst and a psychologist (Piaget, Freud and Skinner) on the subject of how a child develops moral sense, but to no avail! He demands proof, as if I have not offered proof, but he never offers proof for any of his outlandish beliefs. He claims that there are no errors in the Quran, but when I presented him with the following article, he got annoyed with me but did not offer even a single comment on the article! Contradictions and Inconsistencies in the Qur'an He is so convinced of the validity of his bizarre views that he threatens his critics with verses from the Quran and he has several times designated me to be a suitable candidate for Hell. He calls me an apostate in order to invalidate my criticism of his articles. Well, I am not his kind of a Muslim, but anyone who thinks that in this day and age there is only one way of being a Muslim needs to wake up and be more open-minded. He brings with him his faithful acolytes who add to the harassment of his critics with rudeness and personal attacks. He and one of his disciples have recently couched their attacks in the form of technical reports using psychological and logic-based concepts purporting to be advocates of "critical thinking"! Their credentials in psychology and logic are weak if they do not know that such analytical reports are worthless if done by staunch partisans in a dispute. He has now written an article which pretends to be about psychological well-being but is a not-too-disguised attack on his critics. It consists of stolen passages, with a few changes in phraseology, from several articles easily available on the Internet. Why am I so interested in his work? Sometimes I am surprised myself at my spending so much time on someone who is either delusional or hungry for fame, and who so far has not done much damage. Maybe I feel that spreading misinformation and abuse of science to glorify the Quran is not right. Whatever it may be, I always wonder what he will come up with next! ----- Ghulam Mohiyuddin is a retired psychiatrist. URL: https://www.newageislam.com/the-war-within-islam/naseer-contributions-new-age-islam/d/133151 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

Divine Morality: A Comparative Perspective on Religion and Secular Ethics

By Naseer Ahmed, New Age Islam 9 September 2024 The Fundamental Premise In discussing morality from an Islamic viewpoint, it is crucial to start with the presumption that the Quran is the word of Allah, the Creator of the Universe, who possesses absolute knowledge and power over all His creation. The Quran is believed to convey the ultimate truth, free from doubt. This presumption can be tested and potentially disproven if: 1. The Quran contains contradictions, logical inconsistencies, or fallacies. 2. Any verifiable claims within the Quran, such as those related to the creation of the universe or biological processes, are proven false by established science. However, the consistency and alignment of the Quran's teachings with scientific discoveries have supported the premise that the Quran is indeed a source of absolute truth. Thus, the belief that the Quran contains divine guidance remains a reasonable and valid foundation for discussions on morality. The Origins of Morality According to the Quran, God has provided moral and religious guidance to humanity since the time of Adam, culminating in the revelations of the Quran. This divine guidance serves as a comprehensive moral code, offering a path to righteous living. The Quran's claim of being inimitable, with knowledge that could only come from a divine source, further solidifies its role as a unique guide to morality. While sceptics may question the Quran's teachings, the evidence supporting its claims is compelling. The burden of proof lies in demonstrating that humanity, without divine intervention, could independently establish the same moral framework. Absent such proof, the Quran's moral code remains a convincing argument for its divine origin. Morality in Philosophy Philosophers like Bentham, Locke, Hume, and Mill have attempted to explain morality through concepts like utility, self-interest, and social contracts. Bentham, for instance, posited that human behaviour is governed by the pursuit of pleasure and avoidance of pain, leading to a principle of utility that measures actions by their ability to maximise happiness. However, these philosophical approaches often reduce morality to self-interest and fail to account for moral principles that require selflessness and sacrifice. St. Thomas Aquinas and others have suggested that moral norms can be derived from principles like love of neighbour, but they struggled to provide clear examples of how these deductions are made. As a result, many moral rules appear counterintuitive, requiring individuals to act against their immediate self-interest, such as caring for ageing parents or avoiding lying and cheating. The Golden Rule and Kantian Ethics The Golden Rule, a principle in all religions, advises treating others as one would like to be treated. This empathetic approach to morality is intuitive and widely understood. Immanuel Kant formulated the same rule in the language of a modern philosopher by formulating the supreme principle of morality, which dictates that one should act according to maxims that could be universally applied. Kant's deontological approach, which emphasises duty and rule-based ethics, is identical to religion’s approach, which is deontological or rule-based, and every command of God is a categorical imperative. Kant argued that adherence to moral principles beyond personal utility would be irrational without belief in an afterlife or a supreme being. His categorical imperative, therefore, presupposes a divine framework within which moral actions are meaningful. Other philosophers, limited by the hypothetical imperative, have been unable to define morality beyond self-interest. Nietzsche and the Concept of "Master Morality" Friedrich Nietzsche critiqued religious morality as "slave morality," favouring humility, kindness, and sympathy, in contrast to the "master morality" of the ruling classes, which values power and strength. However, the consistent presence of "slave morality" across societies, despite being governed by the powerful, suggests a universal, divinely inspired moral code. Nietzsche's "master morality," which emphasises strength and nobility, does not contradict religious values when these qualities are directed toward justice and righteousness. The Outcomes of Political Revolutions Versus Religious Movements History shows that political revolutions, despite their noble intentions, often fail to achieve lasting moral outcomes. For instance, the French, Russian, and Chinese revolutions aimed to promote equality and justice but resulted in authoritarian regimes that oppressed the people they sought to liberate. In contrast, religious movements have historically promoted the rights and dignity of the poor and oppressed, leading to enduring moral and social changes. Christianity, Islam, and Buddhism, for example, introduced teachings that emphasized compassion, justice, and equality, challenging existing social hierarchies and creating moral frameworks that continue to influence societies today. The Dangers of Moral Relativism Jonathan Haidt's story from The Happiness Hypothesis illustrates the potential pitfalls of moral relativism. When moral judgments are seen as relative, behaviours that were once taboo, like incest, may become normalised. This erosion of absolute moral values can lead to the breakdown of social structures, as seen in the increasing acceptance of homosexuality and other behaviours once considered immoral. Without a firm moral foundation, societies risk descending into moral chaos. Psychological Insights on Human Nature Research by Dan Baston at the University of Kansas reveals that most people are moral hypocrites, unaware of their own ethical lapses. This finding supports the idea that individuals are likely to act in self-interest when unobserved without external moral guidance, such as that provided by religion. Religion-Based Morality Religion promotes absolute, transcendental values that provide stability and permanence to the moral order. As secularism and moral relativism gain ground, society has seen an increase in behaviours like vulgarity, obscenity, and substance abuse, alongside the normalisation of previously taboo relationships. These changes undermine human dignity and the nobility of character. Atheists, despite rejecting religion, are often influenced by the moral precepts embedded in their society, which are derived from religious teachings. While atheists may reject religious beliefs, they often adhere to moral principles rooted in religion. This highlights the enduring influence of religious morality on human behaviour. The Positive Contribution of Moral Philosophers Moral philosophers have made significant contributions to making morality normative, often driven by rational, secular thinking. Many atheists, who internalise moral precepts from their upbringing and environment, exhibit strong moral tendencies and sensitivity. Great literature, often written by morally sensitive atheists, has also played a crucial role in raising awareness of human suffering and promoting social justice. However, the rise of atheism brings the risk of moral relativism, which can erode the foundation of absolute moral values. Without a divine framework, morality becomes subjective and potentially unstable. The Atheist Perspective Secular moral philosophers and humanists argue that morality can develop through rational discourse, empathy, and social contracts independent of religion. They suggest that religious morality is one of many ways humans have institutionalised moral values. However, the theory that humanity developed morality without divine guidance lacks documentary evidence and demonstrable capability. Atheist scholars may propose theories, but these are not proof of how morality could have evolved independently of religion. Conclusion The comparison between the outcomes of political revolutions and religious movements suggests that religion has historically been more effective in promoting and sustaining moral values that protect the weak and oppressed. Despite the contributions of moral philosophers, religious morality remains unparalleled in its ability to prescribe durable, valuable ethical principles. The claim of the Quran that God alone has given humanity the criterion of right and wrong is both plausible and persuasive. The enduring influence of religious morality demonstrates its unique role in shaping a just and compassionate society. ---- 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/divine-morality-perspective-religion-secular-ethics/d/133159 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

Removing A Muslim Child's Amulet Is Also A Superstition

By Sumit Paul, New Age Islam 9 September 2024 "Right-wing propaganda website OpIndia also reported on the video, describing the child as Hindu and alleging that the Maulvi removed the Tulsi mala. Although the article was later updated to clarify that the child’s religion could not be definitively confirmed, the URL of the article still labelled the child as Hindu. (Archived link)." This refers to Tulsi Rosary Was Not Removed From Bangladesh Child’s Neck; Muslim Boy’s Video Falsely Viral. While the boy is indeed a Muslim and not a Hindu, there's no denying the fact that this happened and a Muslim cleric in Bangladesh Abdul Malek Miyaji removed the amulet from the boy's neck. The Salafi or Ahle Hadees sect opposes wearing Taa'veez (amulets/talismans), and several videos of Salafi followers cutting talismans are available online. But, so many Muslims of a number of Islamic sects wear amulets. They also visit the Mazar and Dargah of Sufi saints. Faith is a personal matter. Hardcore monotheistic Islam believes that Only the belief and worship of the one Supreme Creator can help solve one's problems. Sincere prayer and supplication is the way to go. To believe in any talisman, bracelets, charms etc. is a form of shirk which is to believe in any other protector but Almighty god. But average human mind is drawn to tangible things. It cannot easily relate to the intangibility of an invisible and unknown god or Allah. Rationalists like M N Roy, Periyar, Abraham Thomas Kovoor, Sir Carveth Reid and Dabholkar argued that at times, abolition of superstitions also takes on the form of a superstition! This incident in Bangladesh will make it clear. To a certain school of Islam, wearing amulets and talismans is a shirk (sacrilege) and a superstition. But here in this context, removing a superstition is also a superstition (a delusional belief that only Allah can and will help). Believing in a higher or transcendental power itself is such a huge universal superstition that it ceases to become a superstition! In other words, faith in some supreme power doesn't appear to be an irrational or superstitious act to mankind because it has got the acceptance of crores of people. Any act of religious belief is a superstition. Let Muslims of some sects wear amulets and Muslim men wear gold ornaments if that helps them give a semblance of solace, a modicum of worldly happiness and a smidgen of psychological help which's often placebo. ------ 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/muslim-child-amulet-superstition/d/133158 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

Pope Francis Tour Of The Asia-Pacific: Why Isn’t India On The Itinerary?

By Asad Mirza, New Age Islam 9 September 2024 India Has More Catholics Than Indonesia, Papua New Guinea, East Timor, And Singapore Combined. So Why Wasn’t The Subcontinent On The Itinerary For Pope Francis’ Trip To Asia And Oceania? That Question Is Currently Being Asked By Catholics In India, Who Number Around 20 Million ----- Pope Francis ------ Pope Francis arrived in Muslim-majority Indonesia on Tuesday, kicking off a four-nation tour of the Asia-Pacific, the longest and farthest of the 87-year-old’s papacy. The head of the world’s 1.3 billion Catholics touched down in the capital, Jakarta, for a three-day visit devoted to inter-religious ties, Indonesia onwards, he travels to Papua New Guinea, Timor-Leste and Singapore. In Jakarta, Pope visited the city’s famed Istiqlal Mosque, where he and Muslim leaders outlined their vision for a moderate and tolerant society and called for an end to violent extremism. Speaking at the underground “Tunnel of Fraternity,” which connects the mosque to the Catholic Cathedral of Our Lady of the Assumption across the street, Pope Francis called the tunnel “a place of dialogue and encounter.” While tunnels are often thought of as dark places, “Here it is different, for everything is illuminated,” he said, telling the interreligious leaders present that “you are the light that illuminates it.” Religious communities must respond to various global challenges with friendship, he said, saying that “by welcoming others and respecting their identity, fraternity urges them on a common path travelled in friendship and leading towards the light.” Interfaith Dialogue So far, dialogue with Islam and the push for tolerance has been a key talking point in Indonesia, which, with a population of around 275 million, is roughly 87 percent Muslim, making it the largest Muslim country in the world. In a speech on Wednesday, Pope Francis urged the political leaders to fight extremism and foster interreligious tolerance and social development. Likewise, he urged the church’s pastors in a subsequent meeting to be openminded and inclusive. Francis was welcomed to the mosque by its Grand Imam, Nasaruddin Umar, who called it “a joy.” Umar noted that the mosque, founded in 1961 can host up to 250,000 worshippers, and was designed by a Christian architect named Friedrich Silaban, who won a design competition. Due to its vast size, Istiqlal is the largest mosque in Asia and the third largest in the world after Makkah and Madina. Umar said, “It is not only a house of worship for Muslims, but also a great home for humanity,” voicing his belief that “humanity is one and so anyone can enter and benefit from the Istiqlal Mosque.” “Anyone is welcome to seek the good of humanity through this Mosque,” he said, noting that it regularly hosts interreligious and intercultural events, as well as diplomatic activities, and it also provides education from preschool to secondary school, and has facilities for sports and the arts, among other things. Umar said it also has female cadre programmes both the master’s and doctoral levels in partnership with the University of Qur’an Science in Jakarta and various universities in Egypt, Morocco, and the United States. “It is our specific goal and expectation that alumni of Ulama Cadre become moderate and internationally recognised leaders,” he said. “This mosque also seeks to promote religious tolerance and moderation in Indonesia,” he said, calling the Tunnel of Fraternity linking it to the Catholic cathedral “proof of the role of the Istiqlal Mosque as a melting pot, especially for the citizens of the pluralistic nation of Indonesia, who adhere to the maxim Bhinneka Tunggal Ika, meaning “Unity in diversity”. Pope Francis said the fact that the mosque was designed by a Christian illustrates the fact that “the Mosque, like other places of worship, are spaces of dialogue, mutual respect and harmonious coexistence between religions and different spiritual sensibilities.” This respect must cultivate this every day, “so that religious experiences may be reference points for a fraternal and peaceful society and never reasons for close-mindedness or confrontation,” he said. He condemned extremism, saying the path of encounter is essential. Pope Francis then offered two suggestions he said would be helpful in continuing to build unity and harmony in Indonesia, and in society at large. His first suggestion was to “always look deeply” at the other, “because only in this way can we find what unites despite our differences.” Secondly, the visible aspects of religion, the rites and rituals, are important and must be preserved, he said, but he also said that what is underneath, running underground like a tunnel, “is the one root common to all religious sensitivities: the quest for an encounter with the divine, the thirst for the infinite.” Why Isn’t India On The Pope’s Asia Itinerary? Meanwhile questions are being asked that why did the Pope missed India on this tour of the Asia-Pacific? India has more Catholics than Indonesia, Papua New Guinea, East Timor, and Singapore combined. So why wasn’t the subcontinent on the itinerary for Pope Francis’ trip to Asia and Oceania? That question is currently being asked by Catholics in India, who number around 20 million. In 2021, PM Modi announced he had invited Pope Francis to visit India following “a very warm” private audience at the Vatican. Modi renewed the invitation when he met with the pope in June this year, on the sidelines of the G7 summit in Italy. Yet there is still no sign of papal visit. Why? Indian commentators suggest Modi’s invitations aren’t as straightforward as they might seem. Writing for ucanews.com in June, Nirendra Dev said that any papal invitation would need to be endorsed by the RSS. “The parent body of India’s ruling party does not approve of the pope’s presence on Indian soil, fearing it may rekindle and boost the conversion of Hindus to Christianity,” he noted. According to the charity Open Doors, India is the 11th worst country in which to be a Christian. A total of 161 incidents of discrimination and persecution against Christians were recorded in the first 75 days of 2024 alone. A papal visit would have offered hope to an embattled religious minority, besides offering a chance to the papal office to raise concerns about the safety of religious minorities in today’s India. Verghese V. Joseph, editor-in-chief of indiancatholicmatters.org, agreed that fear of a Hindu nationalist backlash was an important factor. But he also blamed the Catholic Bishops’ Conference of India (CBCI), a body representing the country’s Latin, Syro-Malabar, and Syro-Malankara Catholics. “The CBCI’s inability to persuade the Indian government to invite the pope underscores a broader trend of diminishing influence,” he argued in a post on September 3. There is no indication that either Pope Francis or Vatican officials are hesitant about an India visit. Rather, the hold-up seems to be in India - in the wider circles around Modi, who view the papacy with historically rooted suspicion. Overcoming that resistance may be beyond the current powers of India’s bishops, if they are as marginal as Joseph suggests. Earlier this year, PM Modi hinted that India could host the pope in 2025. But local Catholics will believe it when they see it, in the meanwhile it would be better if Indian ultra-nationalists could follow Pope’s advice on tolerance and coexistence, by putting them into practice. ---- Asad Mirza is a New Delhi-based senior commentator on international and strategic affairs, an interfaith practitioner, and a media consultant. URL: https://www.newageislam.com/current-affairs/pope-francis-asia-pacific-india-itinerary/d/133156 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

Fariduddin Tavela Buksh: The Chishti Sufi Who Shaped Bihar's Spiritual Heritage

By Syed Amjad Hussain, New Age Islam 9 September 2024 Fariduddin Tavela Buksh, A Prominent Chishti Sufi, Established A Significant Spiritual Legacy In Bihar, Rooted In Central Asian And Indian Sufi Traditions Main Points: 1. Fariduddin Tavela Buksh’s lineage traces back to Bukhara, with notable ancestors including Hazrat Nizamuddin Auliya. 2. Ibrahim Chishti, Tavela Buksh’s father, was sent to Bengal by Nizamuddin Auliya to spread Sufism. 3. Tavela Buksh founded a Khanqah in Chandpura, Bihar, during Sultan Bahlol Lodi’s reign. 4. Tavela Buksh’s spiritual lineage includes prominent figures like Khwaja Nizamuddin Auliya and Hazrat Noor Qutb-e-Alam Pandvi. 5. Tavela Buksh’s descendants continued his Sufi teachings, with significant influence in Bihar’s spiritual landscape. ----- Close view of Shrine at Chandpura, Bihar Sharif (Nalanda district), Biharimage2.jpegshrine ---- In the serene village of Chandpura, (Bihar Sharif), situated eighty kilometers southwest of Patna, the shrine of Fariduddin Tavela Buksh stands as a beacon of Sufi mysticism and spiritual continuity. This article explores the deep and intricate lineage of Tavela Buksh, a distinguished figure in the Chishti Nizami order, and sheds light on his profound impact on Sufism in Bihar. Ancestral Roots and Historical Context Fariduddin Tavela Buksh, also known as Fariduddin Chishti, comes from a notable family whose spiritual and scholarly traditions are deeply rooted in Islamic history. His ancestral origins can be traced back to Bukhara, a prestigious city in Central Asia renowned for its rich cultural and intellectual heritage. However, the 13th century saw Bukhara falling into turmoil due to Mongol invasions, prompting many scholars and nobles to seek refuge in more stable regions. The patriarch of this esteemed lineage, Hazrat Ali Bukhari Badayuni, was a significant scholar and spiritual leader. His descendants included Hazrat Ahmad Bukhari Badayuni and Hazrat Jamaluddin Badayuni. Ahmad Bukhari was the father of Hazrat Nizamuddin Auliya, one of the most revered saints of the Chishti order. Following the deaths of his father and elder brother, Nizamuddin Auliya became the guardian of his young nephew, Hazrat Ibrahim Chishti. Spiritual Journey and Migration In his formative years, Hazrat Ibrahim Chishti was deeply influenced by his guardian, Hazrat Nizamuddin Auliya, who recognized his potential to further the spread of Sufism. Nizamuddin Auliya directed Ibrahim to Bengal in 1329 CE to propagate the teachings of the Chishti order. This mission was carried out with the help of Hazrat Akhi Siraj, a distinguished disciple of Nizamuddin Auliya, who accompanied Ibrahim to Bengal. Ibrahim Chishti’s arrival in Bengal marked the beginning of an enduring spiritual influence. He married into the prominent Sufi family of Hazrat Ala-ul-Haq Pandvi, enhancing his standing within the Sufi community. Ala-ul-Haq Pandvi was a notable figure in Bengal and a revered Sufi of the time. Ibrahim's marriage to Pandvi’s sister-in-law and later to Pandvi’s daughter established a vital link between his family and the broader Sufi network. Hazrat Noor Qutb-e-Alam Pandvi, the son of Ala-ul-Haq Pandvi, became Ibrahim’s spiritual guide. Establishment in Bihar Fariduddin Tavela Buksh, the son of Hazrat Ibrahim Chishti, played a crucial role in the dissemination of Sufi teachings in Bihar. Tavela Buksh’s spiritual journey led him to Chandpura in Bihar, where he established his Khanqah (Sufi retreat) during the rule of Sultan Bahlol Lodi (1451-1489 AD). His arrival in Chandpura heralded the beginning of a significant Sufi presence in the region. Tavela Buksh’s Khanqah became a center for spiritual learning and practice, drawing devotees from various parts of India. His teachings and the establishment of the Khanqah laid a strong foundation for the Chishti Nizami order in Bihar. Tavela Buksh passed away in 1491 AD (897 Hijri), but his legacy continued through his descendants. Spiritual and Family Lineage Family Lineage: Hazrat Ali Bukhari Badayuni: The patriarch and a distinguished scholar. Hazrat Ahmad Bukhari Badayuni: Father of Hazrat Nizamuddin Auliya. Hazrat Jamaluddin Badayuni: Elder brother of Hazrat Nizamuddin Auliya. Hazrat Nizamuddin Auliya: Guardian and mentor of Hazrat Ibrahim Chishti. - Hazrat Ibrahim Chishti: Nephew of Hazrat Nizamuddin Auliya, who played a pivotal role in spreading Sufism in Bengal. - Hazrat Fariduddin Tavela Buksh: Son of Ibrahim Chishti, established the Chishti Nizami order in Bihar. - Hazrat Moinuddin Sani Chishti: Son of Tavela Buksh, continued the family’s spiritual work. - Hazrat Naseeruddin Sani Chishti: Grandson of Tavela Buksh, continued the Sufi tradition in Bihar. Spiritual Lineage: - Khwaja Nizamuddin Auliya: The revered saint who guided Ibrahim Chishti. - Hazrat Akhi Siraj: A prominent disciple of Nizamuddin Auliya who assisted Ibrahim Chishti in Bengal. - Hazrat Ala-ul-Haq Pandvi: A notable Sufi in Bengal, father-in-law of Ibrahim Chishti. - Hazrat Noor Qutb-e-Alam Pandvi: Son of Ala-ul-Haq Pandvi and spiritual mentor to Tavela Buksh. - Hazrat Fariduddin Tavela Buksh: Disciple of Noor Qutb-e-Alam Pandvi, established the Sufi order in Bihar. - Hazrat Moinuddin Sani Chishti and Hazrat Naseeruddin Sani Chishti: Successors who continued the spiritual legacy. Spiritual Anecdotes and Teachings An illustrative anecdote from Tavela Buksh’s life highlights his spiritual stature. In Bengal, he was known for his profound spiritual insight, exemplified by an incident involving travellers and their horses. When Tavela Buksh remarked indifferently about the fate of the horses, which subsequently died, the travelers realized his spiritual power. Following a reprimand from his father-in-law, he corrected his statement, which led to his title "Tavela Buksh," symbolizing his control over his emotions and his spiritual maturity. Conclusion The life and legacy of Fariduddin Tavela Buksh offer a captivating glimpse into the rich history of Sufism, tracing a path from Central Asia through various regions of the Indian subcontinent to establish a deep spiritual presence in Bihar. Tavela Buksh’s shrine in Chandpura remains a significant site of spiritual devotion and a testament to his enduring influence. His descendants have perpetuated his teachings, ensuring that the Chishti Nizami order continues to thrive and inspire future generations. ----- Syed Amjad Hussain is a Bihar-based Author and research scholar on Sufism. He is affiliated with the Maulana Abul Kalam Azad University of Technology, West Bengal. URL: https://www.newageislam.com/islamic-personalities/tavela-buksh-chishti-sufi-bihar-spiritual-heritage/d/133157 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

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. 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