Naqshbandi Mysticism: Core Concepts and Practices Explained

By Sahil Razvi, New Age Islam 11 November 2024 Khwaja Muhammad Masoom, Son Of Imam Rabbani Ahmad Sirhindi, Elucidates Key Terminologies Of Naqshbandi Sufism, Unveiling Complex Concepts Through A Brief Letter. His Explanations Reveal The Mystical Path With Clarity, Offering An Invaluable Resource For Seekers Main Points: 1. Terminology Defined: Khwaja Masoom breaks down essential Naqshbandi Sufi terms, simplifying their complex meanings. 2. Sufi Journey: He explains the stages of the Naqshbandi journey, including "Sair-e-Nafsi" and "Sair-e-Afaqi." 3. Inner Detachment: The concept of "Khalwat dar Anjuman" emphasizes remaining spiritually focused amidst worldly distractions. 4. Focus on Heart and Breath: Techniques such as "Wuqoof-e-Qalbi" and "Hosh dar Dam" guide seekers in heart-focused remembrance. 5. Role of the Mentor: The importance of maintaining a mental connection with the mentor, known as "Rabitah," is highlighted as crucial in Naqshbandi practice. ------ In the commentary on the terminology of the Naqshbandi spiritual order, both early and later Sufi scholars have written extensively, filling numerous volumes. Many treatises and books exist on this topic, but Hazrat Urwat-ul-Wuthqa Khwaja Muhammad Masoom, the son of Hazrat Mujaddid Alf-e-Sani (may Allah be pleased with him), has excelled in his brief explanation in response to a disciple's question. In a concise letter, he conveyed the true meanings of these terms, like an image in a mirror or a face unveiled to the eye, leaving no detail of beauty or character unexpressed. I present this profound wisdom to the seekers but request forgiveness for any mistakes in my translation, as understanding Sufism is challenging for someone like me, lacking in spiritual experience. As Maulana Rumi (may Allah have mercy on him) says: "Leave the words for the man of reality, And surrender to the perfected one." In praise of Allah, the Lord of all worlds, and blessings upon the leader of all messengers, Muhammad, his family, and companions. Now, onward: Sheikh Mohammad Ilyas has requested me to explain some terms of the Naqshbandi Mujaddidi order. Although my comprehension is limited, I obey the Sheikh's request. Journey Within (Safar Dar Watan) The alternate name for “inner journey” (Seyr Un-Nafs) is "Jazba" or attraction. This is how we begin our work; external exploration (Seyr-E-Afaqi), referred to as "Suluk," naturally unfolds alongside. However, other Sufi orders typically start with external exploration and conclude with inner exploration. This distinction is why our masters have said, "Their ultimate is our beginning." To understand, one must grasp that Seyr-e-Afaqi is the search for the sought-after (Matlub) outside one's being, while Seyr-Un-Nafs is the quest within one’s own self, encircling the heart’s confines. Solitude in Crowds (Khalwat Dar Anjuman) When a person sits among others, their heart often becomes distracted, and the noise around can make them forget their purpose. A Sufi, however, remains so absorbed in the Beloved amidst the crowd that they feel as if they are in solitude with none other than their beloved. As expressed in a verse: "I am among the people outside, But within, I am alone with my Beloved." Initially, maintaining "solitude in crowds" requires great effort, but it becomes easier over time. While this struggle is present in other orders, it is a unique practice within our Naqshbandi way, symbolized by the phrase: "Be familiar with the inner fire; outwardly, remain detached, This artistry, rare in the world, suits you." Focused Vision (Nazar Bar Qadam) This term means that a Sufi should walk without looking around. Lowering their gaze as if their eyes are set upon their feet helps keep the heart focused and prevents distractions that might lead one to forget the goal. Beautifully expressed: "Keep the eye and heart engaged; The heart seeks you, the eyes yearn for you." Mindfulness in Breathing (Hosh Dar Dam) This means that the Sufi remains vigilant with every breath, never forgetting the Beloved, not letting even a moment pass in heedlessness. Remembrance (Yad Kard) Until a seeker gains the mastery of presence (Malka-e-Huzuri) and reaches the reality, they remain in the state of “remembrance.” "Ever attentive, in all tasks, The eye of the heart watches toward the Beloved." Constant Presence (Yaad Dasht) When the seeker transcends the difficulty of Yad Kard and attains continual presence (Huzur-e-Dawami), achieving such mastery that no activity can disrupt it, they reach the state of ‘Yaad Dasht’, which encompasses the essence of the spiritual journey. "I am everywhere, with everyone, in all states, In my heart, longing for You; in my eyes, Your thought." Heart Vigilance (Wuquf-e-Qalbi) This refers to guarding the heart without overt remembrance, with the seeker mindful of preventing any distracting thought from settling in the heart. Numerical Vigilance (Wuquf-e-Adadi) This involves the mastery of the affirmation-negation (Nafi-o-Isbat) in remembrance, ensuring that every breath aligns with the principles of the Naqshbandi order. Meditation (Muraqaba) Derived from expectation (Tarakkub), Muraqaba implies awaiting the Beloved, a constant readiness for divine presence, seeking God's attention. "All I am is watchful, waiting, Every ear is open, awaiting Your command." Sovereign Remembrance (Sultan-e-Zikr) This state means that every part of the seeker is turned into a heart, entirely immersed in divine remembrance. Connection (Rabita) Rabita refers to holding the image of one’s guide in one’s heart. Hazrat Khwaja Ubaidullah Ahrar (may Allah have mercy on him) stated, “The shadow of the guide is better than the remembrance of God.” Here, Rabita means that the remembrance of the guide brings greater benefit to the disciple, connecting them to higher realms that they could not access alone. The guide acts as a bridge, transmitting blessings from the higher realm to the lower, sustaining the seeker in divine light and favour. ------ Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-ideology/naqshbandi-mysticism-concepts-practices/d/133673 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

How Your Display Picture (DP) Reveals Your Personality

By Sumit Paul, New Age Islam 11 November 2024 Recently, a leading French daily stated in its editorial that DPs (Display Pictures) on WhatsApp and other social media can reveal a lot about the personality of the users. This got me thinking. It's well-nigh impossible to know a person completely because to quote Salman Rushdie, ' To know a person, one has to swallow the whole world.' Yet, attempts are made to know even the outlines of a person's persona. This latest DP analysis could be one, though may not be clinching evidence. It has been found that those who keep changing their DPs at the drop of a hat are a bit frivolous and fickle-minded. They're also indolent lotus eaters. They're not sure of themselves, though it could be contentious. Many individuals, esp. female users, put their pics in different poses and postures. They keep doing this 'remarkable' exercise as if their lives hinge on it. They come across as a trifle self-obsessed and even narcissistic. They're often loud in life and in their actions. Some individuals refrain from putting their pics. Instead, they put a scene from nature. They're a reticent and not unnecessarily exuberant type. They carry themselves well and have a sense of dignity and decorum. Those who religiously and regularly put the pics of deities in that space can be safely called (exasperatingly) religious. Those who just display an insignificant picture and don't change it for months and years are level-headed and practical individuals who don't care for these frivolities and inanities. To them, there are far better things to do in life than continue to change DPs. Now, a new trend is emerging all over the world. It's called DP fatigue. Many users simply leave their DP space blank and put nothing in it. These people love their own space. They may be jovial, even convivial. But they value their solitude, space, serenity and sanctity. They don't tom-tom. These users believe in the age-old dictum: Actions speak louder than words. Not putting any picture in the DP and leaving that space empty is a sign of maturity. This analysis may lack seriousness and cannot be called defining at all, yet there's no gainsaying the fact that your Display Picture could be a tell-tale sign of your personality and a Freudian Slip of your subconscious self. Finally, it's all fun but even fun has a skerrick of fact/s. Isn't it? ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/display-picture-dp-reveals-personality/d/133675 L: 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

Blasphemy Laws in Islam: Balancing Faith, Freedom, and Justice

By Dr Uzma Khatoon, New Age Islam 09 November 2024 In recent years, India has seen several high-profile cases of alleged blasphemy, such as those involving figures like Nithyanand Swami and Nupur Sharma, sparking intense public debate and highlighting the complexities of religious discourse in a diverse society. These incidents underscore the sensitive balance between freedom of speech and respect for religious sentiments in a pluralistic democracy. Similarly, in the broader Islamic world, blasphemy laws—originally established to protect religious sanctity and state authority—have come under scrutiny. Critics argue that these laws, often rigidly enforced, can conflict with fundamental human rights and freedom of expression. This article explores the historical origins, theological justifications, global applications, and ongoing controversies surrounding blasphemy laws in Islamic jurisprudence. By examining these dimensions, it aims to provide a comprehensive view of how such laws impact modern societies and the reformist efforts advocating for change. Historically, the concept of blasphemy in Islam is linked to the consolidation of political power. Blasphemy, defined broadly as any action or speech that offends Islamic beliefs, was viewed as a serious offense because it was seen as a threat to the stability of the early Islamic empires. Instances of severe punishments were often tied to cases where political rebellion was involved, as in the Ridda Wars (Wars of Apostasy) following the Prophet Muhammad's death. This association between blasphemy and rebellion is further supported by the writings of influential scholars like Ibn Taymiyya, who argued that insults against the Prophet Muhammad were destabilizing, warranting harsh penalties to preserve the unity of the Islamic state. The Quran addresses the issue of blasphemy and abuse directed at prophets without prescribing physical punishment. It acknowledges that prophets throughout history faced mockery and abuse, as stated in Surah Ya-Sin (36:30): "Alas for mankind! There never came a Messenger to them but they used to mock at him. “The Quran mentions various derogatory epithets used against prophets, such as "a liar" (Surah Ghafir 40:24), "possessed" (Surah Al-Hijr 15:6), "a fabricator" (Surah an-Nahl 16:101), and "a foolish man" (Surah Al-A'raf 7:66). However, it does not prescribe any physical punishment for such behaviour, suggesting a focus on peaceful admonishment rather than punitive measures. Furthermore, the Quran instructs believers to refrain from using abusive language against others' deities. Surah Al-An'am (6:108) states: "And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge." This emphasizes the importance of maintaining respect and avoiding provocative behaviour, even in the face of opposition. The Quranic approach places responsibility on believers to act in a manner that does not provoke others to abuse Islam or the Prophet. It also indicates that judgment for such acts rests with God alone, as mentioned in Surah Al-An'am (6:108): "Thus We have made pleasing to every community their deeds. Then to their Lord is their return, and He will inform them about what they used to do." While many classical jurists equated blasphemy with apostasy, implying that Muslims who commit blasphemy should face similar penalties, the modern application of these rulings is debated. The concept of apostasy, particularly in the Prophet’s time, was closely linked to tribal loyalties and political stability. Similarly, non-Muslims under Islamic rule were historically granted protection through treaties in exchange for loyalty. Since such conditions no longer apply in the same way, many scholars argue that these classical interpretations lack relevance today. The modern implementation of blasphemy laws varies significantly across Islamic countries. In Iran, for instance, blasphemy and apostasy are treated with the utmost severity under a strict interpretation of Sharia, often resulting in the death penalty. Critics argue that these laws are used to silence dissent and target religious minorities. Egypt, on the other hand, criminalizes blasphemy but not apostasy, although the social consequences can be severe. Those accused of blasphemy often face civil penalties, like annulment of marriages and loss of civil rights, highlighting the country’s struggle between traditional religious institutions and the demands for freedom of expression. Indonesia presents a unique case where blasphemy laws are closely tied to the country's religious diversity. Fatwas from the Indonesian Council of Ulama (MUI) often guide legal action, with minority sects like the Ahmadiyya labeled as "deviant" and facing social and legal repercussions. Here, the blasphemy laws reflect the tension between Indonesia’s commitment to religious pluralism and the influence of conservative Islamic interpretations. Pakistan’s blasphemy laws, which were initially introduced by the British colonial administration, became stricter during the 1980s under General Zia-ul-Haq’s regime. They have been widely criticized for their vague language and for being used as tools to settle personal scores, often resulting in severe penalties, including death. Cases like that of Asia Bibi, a Christian woman sentenced to death in Pakistan for allegedly insulting the Prophet Muhammad, reveal the profound human impact of blasphemy laws. Her case, which gained international attention, highlighted how these laws can be used to target religious minorities. The assassination of Punjab’s governor, Salman Taseer, for advocating reform of Pakistan’s blasphemy laws, illustrated the societal tensions surrounding these laws and the risks faced by those calling for change. In Saudi Arabia, blogger Raif Badawi’s case showed how blasphemy laws can suppress intellectual freedom. Badawi was sentenced to prison and flogging for criticizing the religious establishment, raising concerns about freedom of expression in the Kingdom. Indonesia’s former Jakarta governor, Basuki "Ahok" Tjahaja Purnama, was similarly imprisoned after a blasphemy accusation, a case reflecting the influence of conservative forces in the country's politics. The theological foundation for blasphemy laws is debated among scholars. Traditionalists like al-Qadi ʿIyad and Ibn Taymiyya viewed blasphemy as a political and religious offense, warranting severe punishment to protect both the faith and the state. However, reformist scholars such as Abdullah Saeed argue that these interpretations were responses to the political context of their time, not mandates for all ages. Verse 2:256 of the Qur’an, which states, "There is no compulsion in religion," is often cited as evidence that Islam fundamentally respects freedom of belief. Reformers contend that harsh punishments contradict the principles of mercy and forgiveness emphasized throughout Islamic teachings. A comparative analysis of blasphemy laws across different Islamic contexts reveals a wide range of applications, reflecting diverse legal, political, and cultural factors. For example, while blasphemy is punishable by death in Iran and Pakistan, other countries like Egypt enforce civil penalties. Muslim-minority countries handle blasphemy differently, often aligning more closely with freedom of expression. These differences underscore the influence of local contexts on the interpretation of Islamic law and the necessity of re-evaluating these laws in light of contemporary values. The ongoing debates around blasphemy laws intersect with broader issues of human rights. Organizations such as the United Nations have criticized these laws for violating freedom of expression and discriminating against religious minorities. The International Covenant on Civil and Political Rights (ICCPR), for instance, guarantees freedom of thought and religion, which includes the right to question or criticize religious beliefs. Muslim-majority countries that defend blasphemy laws argue that they are essential for preserving social harmony and protecting religious sensitivities, although critics point out that such laws often disproportionately affect marginalized communities. Islamic feminism and the Pasmanda movement offer critical perspectives on blasphemy laws, advocating for reforms grounded in social justice and constitutional principles. Islamic feminism calls for reinterpreting religious texts to support gender equality and argues that the Qur’an promotes justice and freedom. Over time, however, patriarchal interpretations have influenced religious rulings, leading to inequalities that Islamic feminists seek to address. In advocating for reform, Islamic feminists promote a view of religion that aligns with values of fairness, equality, and human rights. The Pasmanda movement, which opposes caste and class-based discrimination, similarly challenges the rigidity of traditional interpretations. This movement emphasizes that public and political matters should be guided by constitutional values, not religious dogma. By promoting ideals like social justice, equality, and secularism, the Pasmanda movement underscores the importance of upholding the rights of all communities, including religious minorities, who are often most vulnerable to the misuse of blasphemy laws. The Pasmanda movement believes that according to the Quran, the death penalty can only be given in two circumstances: when a person kills another person, or when a person spreads Riot on earth that affects the entire society. Both Islamic feminism and the Pasmanda movement contribute to a growing discourse that seeks to harmonize Islamic principles with the demands of modern societies. By advocating constitutional ideals, they aim to create an environment where religious freedom, gender equality, and social justice are valued alongside religious sensitivity. The shared goal is a society where laws are used to unite rather than divide, offering a hopeful vision for reform that respects both Islamic tradition and human rights. Reforming or abolishing blasphemy laws in Muslim-majority countries is a complex and contentious issue. Reformers argue that eliminating these laws would promote freedom of expression and align Islamic jurisprudence with international human rights standards. However, conservative religious authorities see these laws as essential to preserving the sanctity of Islam, and political leaders often rely on them to suppress dissent. The broader social impact of changing these laws raises concerns for some communities, who fear that reforms might lead to a moral decline or a weakening of religious identity. Exploring alternative approaches to blasphemy laws, reformists propose frameworks that protect religious sensibilities while upholding freedom of expression. For example, community dialogue and education campaigns could foster greater understanding of religious diversity, reducing the perceived need for harsh legal measures. By shifting the focus from punishment to education and social cohesion, these efforts aim to address the root causes of religious intolerance rather than merely enforcing punitive measures. In conclusion, the debate over blasphemy laws in Islam reflects the evolving relationship between tradition and modernity, religion and human rights. The theological, historical, and social aspects of this issue are deeply intertwined, challenging Muslim-majority societies to find a balance that respects both religious values and individual freedoms. Movements like Islamic feminism and the Pasmanda movement illustrate the potential for Islamic principles to be reinterpreted in ways that support equality and social justice. As these debates continue, they offer an opportunity to foster a society where faith, law, and human dignity coexist harmoniously. …. Uzma Khatoon has taught at the Aligarh Muslim University ------------ URL: https://newageislam.com/islamic-sharia-laws/blasphemy-laws-islam-freedom-justice/d/133663 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Salafism and the Concept of Bid'a or Religious Innovation: The Debates on the Vistas of Islamic Growth and Diversity

By Grace Mubashir, New Age Islam 09 November 2024 Salafi Interpretations of Bid’a Underscore the Movement’s Commitment to Preserving What It Considers the Purest Form of Islam, Yet This Approach Has Far-Reaching Implications for Islamic Pluralism and Development. By Rejecting Religious Innovation, Salafism Often Resists The Organic Growth And Adaptation That Have Historically Allowed Islam To Thrive In Diverse Regions And Cultures. This Stance Challenges The Notion Of Islam As A Flexible, Global Faith And Narrows The Scope For Intellectual And Cultural Diversity Within The Religion. Major Points: The concept of Bid’a, or religious innovation, holds significant weight in the Salafi interpretation of Islam, where it is often viewed as a deviation from the pure, original teachings of the Prophet Muhammad and the earliest Muslim community. Within Salafism, Bid’a represents any practice, belief, or custom in Islam that was not directly sanctioned by the Prophet or the first three generations of Muslims, known as the Salaf. Rooted in a desire to emulate the early Islamic community, the Salafi understanding of Bid’a has given rise to rigorous standards of authenticity that seek to preserve Islam as it was practised in its earliest form. As Islam continues to grow in various parts of the world, the balance between preserving tradition and embracing necessary adaptation remains essential. Embracing a more nuanced understanding of Bid’a could help Muslims foster a faith that respects both Islam's core teachings and the rich diversity of Muslim experiences worldwide. The concept of Bid'a, or religious innovation, is something of singular significance for the Salafi understanding of Islam, often a deviation from the purity of Muhammad's message and the early community that would emerge in the midst of it. In Salafism, Bid'a refers to any practice, belief, or custom of Islam not directly sanctioned by the Prophet or the first three generations of Muslims referred to as the Salaf. From an intention to emulate the first Muslim generation, the Salafi interpretation of Bid'a has resulted in rigid requirements for authenticity so that Islam is maintained exactly as when at its initial stage. This article reviews the history of development and importance of the Salafi interpretation of Bid'a, the debate between academia on this, and how it impacted upon the development, diversification, and organic nature of Islam across cultures. With these facts, we will be able to comprehend origins, applications, and modern-day implications of Salafi thought on Bid'a as well as how this approach has inspired the Islamic world as a whole by undermining the ability of Islam to adapt to local settings and the accommodation of alternative interpretations of Islam. Origin of Salafism Salafism roots trace back to the concept of returning to the faith and practices of the Salaf Al-Salih, which comprises the Prophet Muhammad, his companions, and the two generations following them. The Salafi movement progressed through different stages-from the early purist revivalist movements of scholars like Ibn Taymiyya in the 13th and 14th centuries to more formalised expressions in the 18th century with Muhammad ibn Abd al-Wahhab in the Arabian Peninsula. Strict interpretations of Bid'a and a desire to purify Islam made Wahhabism a foundational influence in modern Salafi thought. In Salafi doctrine, virtually any practice that is not explicitly based on the Quran, the Sunnah-the traditions of the Prophet-or the practice of the earliest Muslims is at least potentially regarded as Bid'a. This extreme concept of religious innovation became the bedrock of Salafi ideology, promoting literalism and resisting the impact of what is perceived as "corrupting" cultural or philosophical elements introduced into Islam through the ages. Classical vs. Salafi Conceptions of Bid'a The concept of Bid'a predates the Salafist movement; classical scholars of several Islamic schools of thought discussed the implications of this concept. Many Sunni scholars, such as Imam al-Shafi'i, differentiated between "good" (acceptable) and "bad" (unacceptable) Bid'a. Many innovations do not carry any opposition from the point of view of Islamic principles and are good enough for the Muslim community. For example, collecting all those verses in one book after the Prophet's death was technically an innovation but was widely accepted for it served to protect and preserve the message. Contrary to this, Salafi interpretations do not draw such lines and often assert that Bid'a is an unadulterated danger to the purity and authenticity of Islam. In the Salafi worldview, any religious innovation, no matter what its intention or apparent good, makes religion deviant and may take away from the path assigned by the Prophet and his companions. The Inflexibility of the Salafi Method towards Bid'a Salafis consider bid'a as a basic form of deviation from the truth of Islam and believe no enhancement, reduction or change in religion should be permitted. This is so because religious truth was attained at the time of the Prophet and, thus, did not require further development. One of the most-repeated hadiths, "Every innovation is misguidance, and every misguidance leads to the Fire," exemplifies the Salafi philosophy, suggesting that any belief or practice in religion that is not directly linked back to Muhammad is in itself perilous. To Salafis, this tenet does not only apply to theology but covers all religious actions, moving away from cultural variations where Islam can be defined in local contexts and would breathe into worship aspects or customs of a place or locality not considered Islamic. This position makes it yet another barrier to Islam's integration in diversified cultural contexts and, more often than not, positions Salafism against other variants of Muslims, as well as the Muslim society at large, embracing facets of indigenous or customary practices. Resistance from Other Islamic Scholars On the other hand, most mainstream Sunni scholars contend that a puritanical dismissal of all Bid'a activity pays little heed to the multiplicity of Islamic expression at different places and times. They argue that Islam has throughout history been able to thrive through an evolutionary ability to incorporate local customs. The scholars, for instance, seem to believe that contextualising religious practice helped in the growth of Islam, indicating ways of meeting the various diverse societies' needs. For example, Sufi rituals often combine poetry and music with other regional traditions into the language of faith activity that Salafism considers Bid'a. The impact of prominent thinkers, including Imam Abu Hamid al-Ghazali and Ibn al-Jawzi, was particularly unique since it emphasized the role of the environment and the virtues of some innovations that were consistent with the essence of Islam. They contended that not all Bid'a are deceptive because such a blanket statement negates the factors of cultural adjustment that helped disseminate Islam as well as maintain social order. Salafi Views on Bid'a and Their Impact on Islamic Pluralism In Shrinking the Boundaries of Accepted Religious Practices The Salafi view of Bid'a tends to shrink the 'boundaries of acceptable religious practices within Islam, pushing towards uniformity and thus challenging the pluralistic nature of Islamic history. Rejection of all the religious expressions that are not mentioned directly in the Quran and Sunnah restricts the shape of Islamic worship and cultural practices developed by Muslim communities all over the world. For example, the celebration by Muslim communities of the Prophet's birthday as a day for respect and love towards their beloved Prophet is considered an unwarranted Bid'a by the Salafi adherents. This narrow attitude could estrange sections of the Muslim community who find meaning and relevance to the traditional celebrations. In the long run, it would result in fragmentation instead of cohesion of the world Muslim nation. Where Islam had mingled with the prevailing cultures, like Indonesia, the Indian subcontinent, and other parts of Africa, intolerance to Bid'a on the part of Salafism would separate the indigenous Muslims from practicing ways from the Salafis. Undermining Organic Development of Islam in Different Cultures This stance regarding Bid'a is problematic in the context of the natural and organic development of Islam within a specific cultural system. For centuries, Islam has adapted to local customs and values so as to foster its growth across regions. The strictness in interpretation as espoused by the Salafists greatly limits the capacity to be able to adjust and can only produce an "Islam" that is pure in places where it may not normally resonate with local customs and societal norms. For example, pilgrim visits to the tombs of the saints is strictly part of the Sufi lifestyle, and all such practices are well-rooted in the region's Islamic traditions. Salafism condemns these practices as coming within the ambit of the vice of Bid'a and annihilating a practice which has helped spread Islam and its full integration in South Asia. It also prevents the belief system from evolving in a manner that may show applicability towards the local cultural context by forcefully imposing some standard version of Islam and driving communities away from the religion. Countering the Emerging of Varied Islamic Thoughts The emphasis on prohibiting Bid'a has implications for the intellectual and theological pluralism of Islam. The prohibition of new religious thinking and innovation tends to stifle alternative perspectives that could critically think about some of the issues prevalent in the current sociological, ethical, or scientific concerns. At one time, Islamic classical scholarship embraced intellectual pluralism, but Salafi perceptions of Bid'a often prevent a person from engaging with knowledge that's secular or interpretations that have developed over time, fearing such knowledge will dilute or defile faith. This will strangle the growing conceptual expertise that can link Islamic teachings with modern scientific and philosophical discoveries. For instance, the issue of bioethics in theological aspects or environmental issues may be struck off if they are considered innovations. This therefore shrinks the Islamic scholarship prowess of advancing to coming responses due to changing modern challenges and places the religion in a time and set framework, while its scope may not be allowed to or serve in today's societies. Wider Implications for Global Islam Impact on Communities Salafi rejection of Bid'a has brought about a ripple effect on many global Muslim communities. The opposition from Salafis leads to a battle with the rest of their community, who cherish indigenous activities. The sectarian conflict comes sooner rather than later because Salafis aim at cleansing local Islamic practices through abusive rhetoric, declaring other Muslims heretical or astray. Such an approach makes the community violent from the inside since Salafism tends to support only an "authentic" vision of Islam and rejects other long-established traditions in the faith. Government and Social Reactions to Salafism There have been severe resistances in most countries with significant Muslim diversities to the influence of Salafism on Bid'a on account of its perceived tendency towards divisiveness. Such regions, such as Indonesia and Malaysia, encourage less extreme versions of the Islamic religion and even seek to repress the influence of Salafists. In such communities, community leaders and learned men promote a tolerant expression of Islamic practices that leaves space for diversity in matters of culture. The increasing demands for a balanced Bid'a have to be met by the state. In response to such challenges presented by the Salafi method, some modern-day scholars have argued for an intelligent understanding of what constitutes Bid'a - one that respects the traditional sources but also acknowledges the accommodation with local culture. Since Muslims can practice Islam in harmony with local customs without losing the essence of Islamic beliefs. Such scholars claim that it is possible for Islam to be authentic while still being relevant to the world. Conclusion Salafi's exegeses of Bid'a underscore the movement's commitment to preserving what it imagines to be the purest variant of Islam; however, an approach of this kind has far-reaching implications for both the pluralism of Islamicism and its development. The dismissal of religious innovation by Salafism often also resists organic growth and adaptation that have traditionally enabled Islam to thrive in places and cultures. This position confronts such a perception of Islam as a "flexible, global faith" and limits the possibilities of intellectual and cultural diversity within the religion. As Islam spreads across new regions of the world, it is essential to continue striving to find that delicate balance between keeping tradition and embracing necessary adaptation. With a subtle understanding of the idea of Bid'a, Muslims may grow a faith that learns to honour core Islam but continually celebrates the unique rich world of experiences practiced by various Muslims around the globe. … A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. --------- URL: https://newageislam.com/the-war-within-islam/salafism-concept-religious-innovation-islamic-growth/d/133664 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

Musings of a Besotted Lover of Urdu

By Sumit Paul, New Age Islam 09 November 2024 Saleeqe Se Havaon Mein Jo Khushboo Ghol Sakte Hain Abhi Kuchh Log Baaqi Hain Jo Urdu Bol Sakte Hain (They Can Scent the Air with Perfume of Extreme Finesse/ There Are Still A Few People Who Can Speak Urdu) "Muhabbat Zinda Hai Jab Tak Zabaan-E-Urdu Zinda Hai.” Raghupati Sahay 'Firaq' Gorakhpuri (Love is alive till Urdu is alive) Abhi Bhi Zara-Si Shaistagi Bachi Hai Urdu Hai Toh Nuqoosh-E-Nafasat Bhi Hai (There's still a semblance of decency / Because of Urdu, there are remnants of refinement still left) Zabaan-E-Urdu Na Teri Hai Na Meri Hai Ye Na Hindu Ki Hai, Na Musalman Ki Hai Zara-Sa Bhi Saleeqa Jis Kisi Mein Hai Ye Khoobsoorat Zabaan Bas Usi Ki Hai (Urdu language is neither yours nor mine/ It neither belongs to Hindus nor does it belong to Muslims/ Who has even a vestige of cultured behaviour/ This splendid language belongs to that person) Today (November 9) is World Urdu Day, celebrated all over the world on the birthday of the famous Urdu-Persian poet Dr Muhammad Iqbal who was born on November 9, 1877 in Sialkot, Pakistan. In these times, when even languages are victims of sectarian crossfire, the importance of Urdu increases manifold. What a language! Years ago, while learning Urdu (my mother tongue is Pahlavi / Persian), my gorgeous Urdu lady teacher in England quipped, “Now, you've two most exquisite languages to woo women!” I don't know, whether I could sweep ravishing girls and women off their feet with my polished Urdu and Persian (alas, the latter is not understood in India), learning Urdu indeed further refined my tongue and expanded my linguistic horizons. Though I still think in Persian, my conversational language is Urdu and I'm exceedingly at home with it. So, when I see people (hardcore Hindus) take umbrage at Jashn-E-Charaghaan Or Shab-E-Charaghaan for Diwali (Festival / Night of lights), it pains me no end. The very language, Urdu, evokes a tsunami of emotions. It's such an evocative language, provided it's spoken the way it's meant to be spoken. Though Lucknow's proverbial Urdu culture is on the wane, I still make it a point to visit the City of Nabobs at least once in a year to rejuvenate and refurbish my Urdu as I've been living in Maharashtra for a rather long time. Urdu is not just confined to Sher-O-Shyari. Urdu is Tahzeeb. I've no hesitation in accepting the fact that Urdu is the supreme form of Hindi. Its Lahja (not Lahza) is far superior to that of Hindi, though I don't want to compare Hindi and Urdu. Once you learn Urdu, you automatically become decent and courteous. To quote Nawab Shefta of Rampur, a poet and the patron of Mirza Ghalib, “Aawaaz Mein Narmi, Andaaz Mein Nazakat Aa Jaati Hai / Zehan Ke Raste Urdu Jab Dil Mein Samaati Hai " (Softness in words and elegance in personality come/ When Urdu traverses to reside in your heart). Since Urdu is tailor-made for poetry, a raft of poets enriched its landscape. We still read Ghalib, Daagh, Momin, Mir, Firaq, Faiz, Faraz, to name but a few. Such a lovely and euphonic language must not be sacrificed at the altar of political machinations and growing linguistic chauvinism. Its Perso-Arabic script, known as Nastaliq, must never be done away with and it should never be written in Devanagari script! That will be tantamount to blasphemy. I urge my non-Urdu speaking friends to learn it with script so that they can read, write and think in an uber-refined tongue. Finally, when John Gilchrist, the first British person in India to systematically study Urdu, saw his teacher's cursive Urdu handwriting at Fort William in Calcutta, he (Gilchrist) said, " It reminds me of the tresses of a beautiful lass." Got to say, a lovely analogy! … A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. __________ URL: https://newageislam.com/islamic-culture/musings-besotted-lover-urdu/d/133667 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

Urdu and Sufism: A Deep-Rooted Connection in Poetry and Prose

By Syed Amjad Hussain, New Age Islam 9 November 2024 The Article Highlights The Significant Influence Of Sufi Mysticism On The Development Of Urdu Literature, Focusing On Figures Like Hazrat Aziz Safipuri. It Explores How Sufi Themes Enriched Urdu Poetry And Emphasizes The Need To Preserve This Cultural And Literary Legacy. Main Points: · Sufi poets and saints significantly shaped the development of Urdu language and literature, blending mysticism with poetic expression. · Hazrat Aziz Safipuri, an important but often overlooked figure, played a pivotal role in enriching Urdu literature through his mystical poetry. · Sufi poets infused their works with spiritual themes, contributing to the depth and emotional resonance of Urdu literary traditions. · Sufi traditions bridged the gap between Persian and Urdu, influencing poetic forms, themes, and linguistic richness. · The article stresses the importance of preserving and acknowledging Sufi contributions to ensure the continued growth of Urdu literary heritage. --------- The services rendered by the great Sufi saints in the development and promotion of Urdu language and literature are not hidden from any discerning observer. Spiritual personalities have played a very pivotal role in popularizing Urdu among the masses and in expanding its literary horizons. From the very beginning, they performed extraordinary feats in bringing this language closer to the people and giving it literary depth. It is due to Sufis that Urdu enjoys a healthy rapport with the masses since ancient times. To spread religious teachings and to guide the populace, many Sufi saints took local languages, and for the simplicity and accessibility of Urdu, it gained a special status. Therefore, by quality and quantity, no other regional language of India can surpass Urdu in that literature concerning Sufism and mysticism. As apparent from the pages of history, Khanqahs, monasteries, and Tekkes of Persia became the stronghold where Khanqah and its Sufic monasteries developed full life under Urdu poetry that made for a very soulful surrounding. Notable Persian poets including Saadi, Hafez, Rumi, Iraki, Jami and Khusraw, who lighted up the devotional gatherings of Sama in Sufism had often been recited as well as explained through Urdu poems and thus have been supportive to the ideals of the mystical love, devotion as well as divine knowledge. So this is one of the significant contributions by Sufis to the enrichment of Urdu poetry. This, as a heritage, awaits further research and study full of respect and admiration. The writers and poets of Sufism, however, gave great contributions to literature as well. They, either directly associated with Sufism or joined the Sufi organization, are forgotten in majority cases. Their literary creations were lost in the winds of time, and only their name remained, even as a dimming candle in the dark. Of them was the great poet and scholar of Sufism, Hazrat Aziz Safipuri. Hazrat Aziz Safipuri's name in the academic and literary world is Aziz Safipuri, whose name is originally Muhammad Wilayat Ali Khan. It needs to be mentioned that his surname "Khan" was not a sign of lineage but an honorary title. From Aqa'id-ul-Aziz (The Beliefs of Aziz), this is a biography, we learn that his lineage went as far back as to Siddiq al-Akbar Hazrat Abu Bakr Siddique (RA), the first caliph of Sunni Islam. Famous researcher Malik Ram, in Talameezah-e-Ghalib, wrote that Hazrat Aziz Safipuri was from the lineage of Hazrat Khwaja Usman Harooni, who was a direct disciple of Hazrat Khwaja Moinuddin Chishti, one of the prominent figures of the Chishti Order of Sufism. Hazrat Aziz Safipuri, in the world of Sufi thought, was initiated under the guidance of Hazrat Makhdoom Shah Khadim Safipuri, who had given him the name Aziz-ul-Allah Shah, which he had later adopted as his pen name. His initiation into Sufism took place in 1286 Hijri (1870-1871), from which point he started using the name Aziz instead of Wilayat. Hazrat Aziz Safipuri belonged to a family background that was noted. Originally from Kannauj, his ancestors shifted to Lucknow during the political disturbance under Nawab Asaf-ud-Daula. His family home in the town of Safipur Sharif in the present-day Unnao district of Uttar Pradesh became the centre for his birth and later academic excellence. He was born on 6th Safar, 1259 Hijri (7 March 1843), and his primary education began with his father's tutorship. Later on, he continued to receive learning from prominent scholars of the time. He was a great physician too and was taught medicine by the celebrated physician, Maulana Hakeem Hidayatullah Safipuri. Scholarly Contributions and Literary Works Hazrat Aziz Safipuri was an all-round personality. He had in his repertoire a treasure trove of literary contributions to his credit. He composed quite a few literary pieces both in Arabic, Persian and Urdu regarding theology, Sufism, mysticism, medicine and philosophy, to mention a few. The books written by him include: In Arabic: 1. Muqaddama Makhzan-ul-Wilayat wal-Jamal (Published) 2. Mush'at-ul-Aziz (Not published) In Persian 1. Ijaz-ul-Tawarikh (The Miracles of History) 2. Bayan-ut-Tawarikh (Exposition of History) 3. Diwan-e-Khatm-e-Fikr-e-Farsi (Poetry Collection) 4. Diwan-e-Aziz (Poetry Collection) 5. Diwan-e-Naat-ul-Mahboob (Poetry Collection on the Prophet) 6. Diwan-e-Noor-e-Tajalli (Urdu Poetry Collection for Divine Light) 7. Diwan-e-Wilayat In Urdu: 1. Khatm-e-Fikr-e-Urdū 2. Nazm-e-Dil-Fareb 3. Toor-e-Tajalli 4. Noor-e-Wilayat In addition to this, Hazrat Aziz Safipuri wrote much prose literature mainly in the form of treatises on spiritual and religious issues as well as on mysticism. Some of his major prose include Sawanih-E-Aslaf, Aqa'id-Ul-Aziz, and Ain-Ul-Wilayat. His religious and mystical writings provided the most significant input among Urdu-speaking people to understand Sufism. Hazrat Aziz Safipuri's Ghazals were regarded as a marriage between Sufi thought and poetic perfection. Unlike most of the romantic and mystical Ghazals of his period, his Ghazals primarily dealt with metaphysical and spiritual themes and thereby differ from the established literary traditions. His Impact and Followers Hazrat Aziz Safipuri was a great scholar, aside from being a spiritual master and a poet. The Hazrat had prominent khulafa (spiritual successors). The following ten people were to work with his teachings as well as literary works. These popular followers are Hazrat Shah Khadim Ali, Hazrat Shah Danesh Ali, Hazrat Shah Faiz Khadim, and Hazrat Shah Lutfi Hussain. He died on 13th Muharram 1347 Hijri (1 July 1928) in Safipur, where he was buried near the eastern gate of his master's tomb. His death ended an era of intense spiritual and literary activity, but his works and spiritual influence continue to inspire generations. Conclusion Hazrat Aziz Safipuri's contributions to Urdu literature and Sufism are immense. His literary contributions, mostly consisting of Ghazals and mystical verses, have helped to enrich Urdu literature and gave mankind a new vision about divine love, knowledge, and internal development in a human's soul. His poetry as well as prose writings inspire students of literary art blended with spirituality. Through individuals such as Hazrat Aziz Safipuri, Urdu literature has grown into and matured a niche of expression for Sufi thought and philosophy. — Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. He is currently working on a book on the History of Sufism in Bihar. ----------- URL: https://newageislam.com/islam-spiritualism/urdu-sufism-rooted-connection-poetry/d/133662 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

Zuhd in Islamic Mysticism – A Journey of Spiritual Purification

By Kaniz Fatma, New Age Islam 09 November 2024 Introduction to Zuhd: Detachment and Spirituality in Islam Main Points Zuhd means renouncing worldly adornments, personal desires, and attachments in one’s heart. Zuhd is essential for soul purification, freeing the heart from worldly distractions to gain closeness to Allah. Sufi scholars like Al-Ghazali and Imam al-Qushayri stress that zuhd involves emptying the heart of attachments to experience divine presence. Practicing zuhd brings contentment and inner peace, as material detachment leads to satisfaction with Allah’s provisions. Islamic teachings emphasize a balanced approach to zuhd, encouraging detachment in the heart without abandoning lawful enjoyments or responsibilities. Excessive renunciation is discouraged as it may lead to neglect of family and societal duties. Zuhd in Islamic mysticism fosters a spiritually disciplined life, focusing on Allah rather than worldly distractions, guided by the Quran, Prophetic teachings, and Sufi traditions. Introduction Zuhd, often translated as "asceticism" or "detachment," is a foundational concept in Islamic mysticism, central to the spiritual development of a believer. Rooted in the teachings of the Quran and the Sunnah, Zuhd encourages a life of simplicity, self-restraint, and focus on the hereafter over worldly gains. This concept has been highly emphasized by early Sufi masters and Islamic scholars, who viewed Zuhd as essential to purifying the soul and attaining closeness to Allah. Definition and Concept of Zuhd The term zuhd originates from the Arabic root z-h-d, which implies renunciation or abstinence. The great mystic, Sufyan ibn Uyaynah, described Zuhd as abandoning attachment to worldly pleasures, desires, and pursuits. This is reflected in the famous saying attributed to him: "The letter ‘z’ signifies renouncing worldly adornments, ‘h’ denotes forsaking one’s desires, and ‘d’ represents abandoning all attachments to this world." (Al-Risalah al-Qushayriyyah) In Islamic mysticism, Zuhd is not about complete withdrawal from the world or material poverty but signifies a detachment from the worldly life in the heart. As Al-Ghazali explains in his monumental work Ihya’ Ulum al-Din (Revival of Religious Sciences), Zuhd is about not allowing material possessions or worldly ambitions to hinder one's devotion to Allah. The Quran and Hadith on Zuhd The Quran offers numerous verses that encourage Zuhd. In Surah Al-Hadid (Chapter 57), Verse 20, Allah describes the worldly life as "a deceiving enjoyment" and reminds believers that the hereafter is more lasting and valuable. The Quran emphasizes the impermanence of worldly life and urges believers to pursue righteous deeds that benefit them in the hereafter. The Prophet Muhammad (peace be upon him) also embodied Zuhd in his life. In an authentic hadith, he said: "Be in this world as if you were a stranger or a traveler." (Sahih al-Bukhari) This hadith reflects the ideal of not becoming overly attached to material comforts, as one should view this life as a temporary stage before the eternal life in the hereafter. Another hadith emphasizes the concept of Zuhd: "Richness does not lie in the abundance of worldly goods, but true richness is the richness of the soul." (Sahih Muslim) This highlights the internal quality of Zuhd, which focuses on the inner state of the heart and soul rather than external possessions. Zuhd in the Lives of Early Sufi Saints The early Sufi mystics exemplified Zuhd in their lifestyles and teachings. They saw Zuhd as a means to purify the soul and draw closer to Allah. Al-Hasan al-Basri, one of the first prominent Sufi figures, defined Zuhd as "the renunciation of this world and the pursuit of the hereafter." He emphasized that Zuhd is not about what one possesses but about the detachment of the heart from worldly desires. Rabi’a al-Adawiyya, a renowned female mystic, practiced a life of deep asceticism and devotion. She famously prayed, "O Allah, if I worship You for fear of Hell, burn me in Hell; if I worship You for hope of Paradise, exclude me from it; but if I worship You for Your Own sake, grudge me not Your everlasting beauty." Her Zuhd was a manifestation of pure, selfless devotion to Allah, untainted by material desires. Zuhd and Spiritual Purification Sufi scholars argue that Zuhd is necessary for spiritual purification, or Tazkiyah Al-Nafs. The heart, seen as the seat of spiritual perception, must be free from worldly attachments for a believer to attain closeness to Allah. In Ihya’ Ulum al-Din, Al-Ghazali suggests that excessive attachment to worldly pleasures blinds the heart and prevents it from truly experiencing the divine presence. Furthermore, Imam al-Qushayri, in his Risalah (The Treatise), explains that Zuhd involves emptying the heart of all things that distract from Allah. This emptying process, called Tajrid (stripping away), allows the heart to attain tawhid, the oneness of Allah, by surrendering every personal desire and self-interest. Zuhd as a Path to Contentment and Inner Peace A person who adopts Zuhd experiences contentment and inner peace, known as Qanaah. As the heart relinquishes attachment to material wealth, status, and pleasure, it becomes tranquil and satisfied with what Allah has ordained. The Prophet Muhammad (peace be upon him) said, "Whoever practices Zuhd in this world, Allah will place contentment in his heart." (Sunan Ibn Majah) This indicates that Zuhd brings an inner richness that no worldly possession can match. Misinterpretations and Moderation in Zuhd While Zuhd encourages detachment from the world, Islamic teachings advocate a balanced approach, where a believer does not abandon responsibilities or lawful enjoyments. Excessive withdrawal from the world can lead to an imbalanced life that contradicts the comprehensive nature of Islam. As Al-Ghazali warns in Ihya’ Ulum al-Din, extremism in renunciation can lead to negligence of one’s duties toward family and society. The Quran also emphasizes moderation: "Eat and drink, but do not be excessive. Indeed, He likes not those who commit excess." (Quran, Surah Al-A'raf, Chapter 7, Verse 31). This verse serves as a reminder that Zuhd should be about internal detachment and not unnecessary deprivation. Conclusion In Islamic mysticism, Zuhd represents a profound spiritual discipline that redirects a believer’s heart from worldly distractions toward Allah. It is not merely about abandoning material comforts but cultivating an inner state of detachment and purity. Through Zuhd, a Muslim seeks to transcend worldly attachments, attain inner peace, and focus on the ultimate reality of the hereafter. Guided by the teachings of the Quran, the Prophet Muhammad (peace be upon him), and early Sufi masters, Zuhd remains a timeless spiritual ideal for those on the path of devotion and closeness to Allah. References Al-Ghazali, Ihya’ Ulum al-Din (Revival of Religious Sciences) Al-Qushayri, Al-Risalah al-Qushayriyyah (The Treatise) Sahih al-Bukhari, Sahih Muslim, and Sunan Ibn Majah for hadith references ………… Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. ---------- URL: https://newageislam.com/islam-spiritualism/islamic-mysticism-journey-spiritual-purification/d/133666 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

Wahdat-ul-Wujood in Verse: The Poetry and Philosophy of Hazrat Zaheen Shah Taji

By Sahil Razvi, New Age Islam 08 November 2024 Baba Tajuddin Nagpuri, A Respected Saint, And Hazrat Zaheen Shah Taji, A Sufi Poet And Scholar, Are Remembered For Their Spiritual Influence And Teachings On Unity. Their Poetry And Work Have Left A Lasting Legacy Within Sufi Traditions, Inspiring Devotion And Reflection Among Followers Across Generations. Main Points 1. Baba Tajuddin’s Influence: Baba Tajuddin was a respected saint from Nagpur, admired by followers from various faiths, including Mahatma Gandhi. 2. Early Struggles: Orphaned early, Baba Tajuddin served in the army and later followed a spiritual path under Hazrat Daud Sahib. 3. Zaheen Shah Taji’s Role: As a disciple of Baba Tajuddin’s follower, Zaheen Shah Taji became known for his poetic works in Urdu and Persian. 4. Sufi Literature: Zaheen Shah Taji translated important Sufi texts and wrote books, including a biography of Baba Tajuddin. … He was Tajuddin Nagpuri, a great saint from Maharashtra. A magnetic, mystical, and spiritual presence, Hazrat Baba Tajuddin was welcomed by many prominent men and women, including Meher Baba and Mahatma Gandhi, to acknowledge his greatness. Life, so mysterious, made the Tajuddin of Sufism an interesting character of immense interest. He was born on January 27, 1861, at Kamthi, near Nagpur. His grandmother took him as an orphan due to his father and mother leaving him when he was quite young. He continued his education at a madrasa, Kamthi, and then went on in his life by enlisting himself in the Nagpur Regiment No. 13 after his education. But the actual spiritual journey started after meeting Hazrat Daud Sahib, who was to guide him, at Sagar. Baba left the army and started moving around, which raised concern among his family and society. All opined that he had turned insane. But Baba never grew worried. Instead, he was collecting stones thrown at him by children. He declared them all signs of his divine purpose. Such behaviour saw him jailed in an asylum in 1892, but Baba continued his wanderings outside the asylum. In 1908, due to Maharaja Radhaji Rao Bhonsle's intervention, Baba was released and provided residence in a palace. There he attracted both Hindus and Muslims followers. Baba's health worsened further, and Baba died on August 17, 1925, at the age of 66. His devotees, who include many with the name 'Taji' in their names, remember his glorious legacy reverently to this day. One of his leading murids who became an influential exponent of his ideology was Hazrat Yusuf Shah Taji. Another such important murid of Hazrat Yusuf Shah was Hazrat Zaheen Shah Taji. A towering figure, he was both a saint and a literary icon who enriched the science of Sufism and its literature profusely. Born in 1902 to Jhunjhunu in Rajasthan, scholarly Hazrat Zaheen Shah Taji was nurtured in a family of scholars. Maulana Abdul Karim Jaipuri in Ajmer gave him his Bai', and he was under the tutelage of Hazrat Yusuf Shah Taji. He later became a Sajjada Nashin and continued Baba Tajuddin's teachings in Karachi after his death guide's death. Hazrat Zaheen Shah Taji was not only an exalted saint but a great poet as well. His notable translations include "Fusulul-Hikam" and "Futuhat-E-Makkiya" from Ibn Arabi, and Mansur Hallaj's poetry. His Ghazals and rubaiyat are full of deep wisdom from the revelations of Sufism. His prominent Ghazals, written in simple yet profound words, provide expressions of the Wahdat-ul-Wujood, that is, the unity of existence, and represent the best qualities of human values like truthfulness. Some of the best-known poetry by Hazrat Zaheen Shah Taji: Aghaaz Achha, Anjaam Achha Nisbat Jo Achhi, Har Kaam Achha Sab Naam Un Ke, Har Naam Achha Achhon Se Apna Har Kaam Achha Achhe Hain Yun to Sab Naam Un Ke Woh Jis Se Khush Hon, Woh Naam Achha Tu Ne Deewana Banaya to Main Deewana Bana Ab Mujhe Hosh Ki Duniya Mein Tamasha Na Bana Ishq Mein Deeda-O-Dil Sheesha-O-Paimana Bana Jhoom Kar Baith Gaye Hum Wahi Mai-Khana Bana Yeh Tamanna Hai Ki Azad-e-Tamanna Hi Rahoon Dil-E-Mayous Ko Manous-e-Tamanna Na Bana Dil-E-Betab Ko Taskeen Tabassum Se Na De Chashm-E-Majnun Ke Liye Mahamil-E-Laila Na Bana The poetry by Hazrat Zaheen Shah Taji remains a bed of spiritual nourishment to the followers across all generations. It is a source of inspiration not only for the believers but also people who come to pay their respects at the shrine of Hazrat Yusuf Shah Taji in Karachi. …. Sahil Razvi is an Author and Research scholar specializing in Sufism and History and an alumnus of Jamia Millia Islamia. ------------- URL: https://newageislam.com/islam-spiritualism/wahdat-ul-wujood-poetry-hazrat-zaheen/d/133660 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 Heart’s True Path: Prioritizing the Creator over Creation

By Sahil Razvi, New Age Islam 09 November, 2024 Hazrat Shaykh Abdul Qadir Jilani’s Father Advises Him On Sincerity, Detachment From Worldly Desires, And Prioritizing The Creator Over Creation To Achieve True Spiritual Connection. Main Points 1. Recognize True Sincerity - A hypocrite shows in words, a truthful one in heart. 2. Avoid Worldly Attachment - Worldly desires blind one from true purpose. 3. Repentance Leads to Purity - Sincere repentance erases sins. 4. Strive for Sincerity and Forgiveness - Embrace truth, sincerity, and forgive others. 5. Love only for the Almighty - True love for Allah eliminates all distractions. … These are the pieces of advice that Shaikh Abdul Qadir Jilani's father gave to his son, Abdul Qadir. These words of wisdom are profound, and if a person follows them, they can attain a heavenly life even while still on earth. "O my son! The true mark of a hypocrite is found on his tongue and in his outward display, while the sign of a sincere person rests in the depths of his heart. The inward purity of a sincere person calls out at the door of the Almighty, persistent in its yearning until it gains entrance. By Allah, you are deluding yourself! How can you guide others to the path of the Almighty when you have not yet found it yourself? If you are blind to the way, how can you extend a hand to lead another?" Your desires, your temperament, and your infatuation with worldly pleasures have obscured your sight. You are bound to this world, but it will ultimately leave you empty-handed. Will you continue to give your heart to this temporary realm, or will you prioritize the eternal Hereafter? When will you place the Creator above His creation? When will you elevate the needs of others over your own desires? To obey the commands of the Almighty, to avoid what He has forbidden, and to bear with patience the trials He sends you, these should be your true aspirations, far beyond the transient desires that occupy your heart. Consider the words of the Almighty over the fleeting opinions of people. Use your intellect! You are ensnared in a world of illusion, a reality that lacks the substance of inner truth. While you still hold the rope of repentance, seek forgiveness with humility and sincerity. The Prophet Muhammad (peace be upon him) said, ‘One who repents for a sin is like one who has never sinned.’ Once you heed the teachings of the Prophet and act upon them with sincerity, following the example of his companions, your heart will open to the presence of the Almighty. You will be graced with the capacity to hear His voice. True obedience to Allah brings a clarity that allows one to perceive His words, filling the heart with divine wisdom. Strive with all your might to obey your Master: give generously to those who withhold from you, reach out to those who distance themselves, and forgive those who wrong you. Let your body dwell among people, but keep your heart fixed upon the Creator of all. Seek truth, not pretense; sincerity, not hypocrisy. Luqman the Wise advised his son, ‘O my son! Do not parade your deeds before others, for Allah sees all things.’ You claim to love Allah, yet your heart is entangled in the attachments of this world. Know that true love leaves no room for any other. When Majnun's love for Layla became pure, his heart accepted none but her. His every thought, every breath, every step led him to her, for his heart knew no other. When the heart is sincere in its love for the Almighty, it becomes like the heart of Musa (peace be upon him), unwavering in devotion and clarity. True love of Allah requires a stripping away of all other desires, leaving no place for pride, self-will, or attachment to material things. It is a love that demands absolute surrender and a heart purified of everything but Him. Until you reach this state, keep striving. Let every prayer, every act of kindness, every moment of patience, and every trial endured be a step closer to Him. Remember, this world is but a bridge. Do not build your dwelling upon it. Pass over it, but let your heart remain anchored in the love of the Eternal. For, in the end, only those who detach themselves from all but Allah will find their true place with Him." …. Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. ------------ URL: https://newageislam.com/spiritual-meditations/heart-true-path-prioritizing-creation/d/133665 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

Aligarh Muslim University (AMU) Is a Minority Institution, Rules Supreme Court, or Does it: Confusion remains

By Syed Ali Mujtaba, New Age Islam 08 November 2024 New Delhi: In a landmark judgment the Supreme Court of India “overruled” its judgment taken in the Azeez Basha case of 1967 that denied minority status of Aligarh Muslim University (AMU), on grounds that AMU is a Central University funded by the Central government. The Chief Justice of India DY Chandrachud who led the seven members Constitution Bench said that a regular Bench should decide the question of the minority status of the AMU. The regular Bench would also decide the correctness of the Allahabad High Court decision in the 2006 that struck down the 1981 amendment conferring minority status on the AMU. This has created a great deal of confusion among all concerned. Various legal experts and leaders of Muslim community are expressing contrarian opinions. Some lawyers are saying that the seven-member SC Bench has ruled on the matter referred to it and left the rest for a three judge Bench. Muslim leaders are however disappointed with what they call a half-Judgement. Aligarh Muslim University (AMU) enjoyed the minority character from 1920 to 1951, when the controversy erupted after compulsory religious education to the Muslim students was withdrawn. In 1967 a five-judge Constitution Bench looking into Azeez Basha ruled that AMU, being a Central university, cannot claim to be a minority institution. In 1981 the Parliament, by virtue of the Aligarh Muslim University (Amendment) Act, 1981 conferred minority status on the AMU. In 2006 the Allahabad High Court, struck down the Parliamentary order 1981 amendment that conferred minority status on the AMU. The seven members Constitution Bench of the Supreme Court was dealing with a reference arising out of the 2006 decision passed by the Allahabad High Court. In the seven member bench, four members ruled in favour of revoking the 1967 judgment that revoked the minority status and the three members wanted to uphold the 1967 judgment. The majority opinion, concurred by Justices Sanjiv Khanna, J.B. Pardiwala, Manoj Misra, and SC Sharma, said that the regulation of minority educational institutions is permissible under Article 19(6), however, those regulations should not impinge upon the minority character of the institution. It said, “Regulations, which may be justified on grounds stipulated under Articles 19(6) and 26, may fall foul to Article 30 if they infringe upon the minority character of the institution. This is a special right/protection which the Constitution guarantees to minority educational institutions.” It further said, “An educational institution established by any citizen can be regulated under Article 19(6). An educational institution established by a religious denomination without any element of profit can be regulated on grounds of public order, morality and health. As opposed to these two provisions, Article 30 does not circumscribe the right on any grounds. However, the right guaranteed under Article 30 is not absolute.” The majority opined that Article 30 guarantees minority educational institutions the right not to be discriminated against and in fact, Article 30(2) is the facet of the non-discrimination of minorities. Those who had contrarian views are Justices Surya Kant, J.B. Pardiwala, Dipankar Datta and SC Sharma wrote separate and dissenting opinions. The short of the long story is Aligarh Muslim University (AMU), remains to be a minority institution. It has taken 70 years to close the legal wrangles. ----- Syed Ali Mujaba is a journalist. He did his BA & MA from AMU during 1978 – 1984. He can be contacted at syedalimujtaba2007@gmail.com ----- URL: https://newageislam.com/current-affairs/aligarh-muslim-university-minority-supreme-court/d/133650 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

Trump's Triumph: Not a Good Sign for the World

By Sumit Paul, New Age Islam 08 November 2024 Donald Trump getting re-elected as the 47th President of the US may have been a foregone conclusion, any sane person is actually apprehensive, nay appalled. I agree with Messrs Rasheed and GM that there was no meaningful choice; it was a sad day. That a rogue has been re-elected as the President of the world's most 'advanced' country is symptomatic of the times we're in. Though comparisons are always odious, when two things or individuals are as different as chalk and cheese, one's tempted to compare not with a view to criticizing but to understanding the decline that's so palpable. Listening to Trump's inane Presidential debates, one's reminded of John F Kennedy's pithy and precise statements like this one, "Let us not seek the Republican answer or the Democratic answer, but the right answer. Let us not seek to fix the blame for the past. Let us accept our own responsibility for the future." In this quote by John F. Kennedy, he urged us to move beyond party lines and strive for the right answer, rather than seeking the Republican or Democratic answer. Kennedy believed that true progress could only come from finding solutions that benefit all, regardless of political affiliation. Furthermore, he advised against fixating on the blame for past mistakes, emphasizing the importance of accepting our own responsibility for the future. Kennedy's words remind us of the need for unity, cooperation, and shared responsibility in order to create a better future for all. This is what we call statesmanship. No blaming and buck passing. Just the fact sans an iota of rancour and recrimination. This is what we call dignity and decorum. By the way, Kennedy was the first and, to this day, the only U.S. president to have received a Pulitzer Prize. He was awarded the prize in 1957 for his book, "Profiles in Courage," which he wrote while recuperating from back surgery. Trump never said anything about a common goal or objective, shelving all political affiliations. Yet, the racist (white) Americans preferred him over Kamala Harris. At the moment, there's a dire dearth of an able leader and statesman all over the world. All fickle-minded, petty leaders seem to have converged to annihilate humanity. We're at the crossroads of civilization, though I don't want to sound Cassandra lest I should be called a doomsayer. ------ A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. ------ URL: https://newageislam.com/current-affairs/trump-triumph-world-/d/133651 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

Scriptural Foundations for Ethical Media Practice

By V.A. Mohamad Ashrof, New Age Islam 08 November 2024 In today's dynamic media landscape, where influence and impact are profound, timeless principles – truth, fairness and privacy respect – are paramount. Media practitioners wield significant power, akin to a double-edged sword, capable of illuminating, inspiring or misleading and harming. This authority brings moral responsibility to uphold ethical standards. Sacred texts – the Quran, Bible and Bhagavad Gita – offer guiding moral frameworks, emphasizing truthfulness, justice and human dignity. This paper examines how these scriptures can inspire ethical journalism, serving as a north star for media professionals navigating complex responsibilities. Truthfulness as a Pillar of Ethical Reporting Truthfulness, a beacon for maintaining public trust, is a bedrock of ethical reporting. The Quran warns against mixing truth with falsehood (Q.2:42) and commands believers to walk the path of honesty (Q.33:70). Similarly, the Bible underscores that "Truthful lips endure forever, but a lying tongue lasts only a moment” (Proverbs 12:19), reminding media professionals that truth is a rock, while lies are but sand washed away by the tides. In our "information age," where falsehoods spread like wildfire, both scriptures champion fact-checking. Proverbs 14:5 emphasizes, “An honest witness does not deceive, but a false witness pours out lies,” aligning with the Quranic caution in Q.49:6 to verify information. Together, these passages highlight the media’s duty to separate wheat from chaff, presenting facts transparently and building a bridge of trust with the public. Justice and Fairness in Media Coverage Justice, the heart and soul of ethical reporting, is championed by the Quran, which urges believers to "stand firm in justice" (Q.5:8) and to "order justice and good conduct" (Q.16:90). Similarly, the Bible reminds us that justice is a core moral duty: “He has shown you, O mortal, what is good… to act justly and to love mercy” (Micah 6:8). This verse calls on media practitioners to leave no stone unturned in the pursuit of fair, balanced reporting. Additionally, Isaiah 1:17’s charge to “seek justice, encourage the oppressed” empowers media professionals to be a voice for the voiceless, reflecting the Quran’s call in Q.23:8-9 to uphold public trust. When media embraces fairness as its guiding light, it serves as society’s mirror, representing diverse voices and bolstering public trust. Respect for Human Dignity and Privacy The Quran’s declaration, “We have certainly honoured the children of Adam” (Q.7:180), affirms the sacred worth of every person. The Bible echoes this in Genesis 1:27, reminding that humans are “created… in the image of God.” This shared belief in human dignity urges media to walk on eggshells, taking great care not to harm with sensational or degrading depictions. Q.49:12’s admonition to avoid prying aligns with Jesus’s teaching in Matthew 7:12: “Do to others what you would have them do to you,” which is also the Golden Rule. This is the ethical gold standard in journalism, encouraging media to respect personal boundaries and resist the siren call of sensationalism. Both texts emphasize that preserving human dignity and privacy keeps the media from being a bull in a china shop, ensuring that it protects, rather than shatters, individual rights. Constructive and Respectful Communication The Quran discourages speech that sows discord (Q.9:119), calling believers “brothers” (Q.49:10) and encouraging unity. This dovetails with the Bible’s counsel in Ephesians 4:29: “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up.” Such counsel inspires the media to be a bridge, not a barrier, uniting rather than dividing society. With the power of words to cut like a knife or heal like a balm, media professionals can use their platform to mend rifts and build bridges. By fostering respectful communication, media can serve as society’s glue, promoting understanding and cohesion over division and discord. Wisdom and Judiciousness in Media Reporting Wisdom is a crown jewel in the Quran (Q.42:42) and is equally treasured in the Bible. Proverbs 3:13 reminds us, “Blessed are those who find wisdom.” Wisdom, for media professionals, is akin to the rudder that keeps their ship steady in a storm of breaking news. This value calls on journalists to approach topics with careful judgment, weighing public interest against potential harm. Wisdom in reporting means choosing stories with the public’s good at heart and steering clear of sensationalism. Acting with discernment allows media to balance immediacy with integrity, showing that, like gold refined in the fire, quality reporting shines brightest under scrutiny. Encouraging Righteousness and Constructive Engagement The Quran encourages sharing beneficial knowledge (Q.74:1-7) and guiding people toward ethical conduct (Q.6:151). Likewise, Colossians 3:17 advises, “Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus,” reminding media professionals to let their words be a lamp to their audiences’ feet, illuminating paths to greater understanding and growth. As both texts support the dissemination of meaningful knowledge, media professionals can be like rivers flowing with fresh insight, bringing positive influence to all they touch. Ethical engagement in media creates a ripple effect, shaping society for the better and ensuring the media’s lasting impact as a fountain of truth, insight, and benefit for all. With truthfulness, justice, dignity, and wisdom as guiding stars, both the Quran and the Bible outline a sturdy ethical framework for media practices. By embodying these shared values, media professionals can serve as the eyes and ears of the public, inspiring trust and fostering unity. In a world where information flows like a rushing river, these time-tested principles act as a levee, ensuring that media serves as a steady, responsible force. Through this commitment to shared values, media can rise to be a city on a hill, a beacon of truth and compassion that champions the dignity of all, guides society toward unity, and nurtures a world rooted in wisdom and integrity. Hindu Perspective on Media Ethics Hindu scriptures also offer a treasure trove of wisdom, much like an ancient tree with deep roots, providing a framework for truthfulness, integrity, and responsibility. This article explores media ethics through the lens of the Vedas and Upanishads, serving as a guiding lamp for ethical practices. 1. Truthfulness and Positive Communication The cornerstone of ethical media practices lies in truthfulness. The Rig Veda urges us to “Let your words be truthful and let them be auspicious” (Rig Veda 10.191.2), suggesting that honesty is the soil from which good communication grows. Similarly, the Taittiriya Upanishad advises, “Speak the truth, do your duty” (Taittiriya Upanishad 1.11.3), underscoring that media professionals must uphold truth and fulfil their responsibilities, much like pillars supporting the temple of public trust. This principle is a reminder to handle truth as one would a delicate, precious gem, preserving it without distortion. 2. The Bedrock of Virtues Truth is not merely a virtue; it is the bedrock on which all ethical behaviour stands. The Brihadaranyaka Upanishad asserts, “Truth is the foundation of all virtues” (Brihadaranyaka Upanishad 5.2.3). In the realm of media, this means that rigorous fact-checking is the backbone of responsible journalism, and misinformation is a slippery slope leading to lost credibility. By rooting itself in truth, the media can avoid being led astray and can uphold its duty to inform and educate with clarity and reliability. 3. Inspiring Goodness and Righteousness The Bhagavad Gita draws a line in the sand between the divine and the demonic, stating, “There are two kinds of beings: the divine and the demonic. The divine is inclined towards goodness and truth.” (Bhagavad Gita 16.6) Media professionals, as torchbearers of information, are encouraged to align themselves with the path of goodness and truth, ensuring that their work promotes ethical values and constructive engagement. Just as a lighthouse guides ships safely to shore, ethical media can steer society away from divisiveness and misinformation, bringing it closer to unity and enlightenment. 4. The Embodiment of Righteousness Truthfulness is the heart of righteousness. The Chandogya Upanishad states, “One who speaks truth is the embodiment of righteousness.” (Chandogya Upanishad 7.26.2) For media practitioners, this means that their commitment to truth should reflect in their dedication to fairness and justice in reporting. Fair reporting is like a level playing field, ensuring that all sides are given a voice and that coverage remains impartial. By doing so, media can be society’s pillar of fairness, supporting a more just and equitable community. 5. Sincerity in Communication Sincerity is a guiding light in ethical media practices. The Atharva Veda calls for speech to be free from deceit, “May our words be free from deceit and falsehood.” (Atharva Veda 12.1.45) In the fast-paced media world, where stories can change at the drop of a hat, this principle reminds professionals to prioritize sincerity and authenticity over sensationalism. In the words of this Vedic wisdom, sincerity is the steady hand that keeps media from falling prey to misleading narratives or bending the truth to fit popular trends. 6. Supremacy of Truth The Mahabharata reinforces the supremacy of truth with, “Truthfulness is the highest virtue.” (Mahabharata, Anushasana Parva 66.23) This timeless wisdom stands as a guiding star for media ethics, reminding practitioners that truth must remain the highest priority, even if it’s a bitter pill to swallow. By making truth the north star of their work, media professionals ensure that their narratives hold water and serve the public honestly, without giving in to the temptation of altering facts for fleeting gains. 7. Omnipresence of Truth The Rig Veda celebrates the omnipresence of truth, “O Truth, thou art the lord of all that exists.” (Rig Veda 5.51.1) This poetic expression conveys that truth is universal, as ever-present as the air we breathe, guiding media professionals to stay steadfast in their pursuit of honest and transparent communication. Just as the sun lights the way for all, truth illuminates the path for ethical journalism, ensuring that the media serves as a mirror, not a magnifying glass that distorts reality. 8. Inner Purity and Ethical Reporting The Katha Upanishad emphasizes inner purity, stating, “The self is not known through discourse, argument or learning. It is known through the purity of the heart” (Katha Upanishad 3.14). For media professionals, this underscores the importance of cultivating inner integrity, ensuring that their work reflects genuine intentions and ethical standards. Like a well-tended garden, media ethics requires weeding out biases and cultivating honesty, so the fruits of reporting are nourishing and beneficial to all. The Hindu perspective on media ethics, rooted in the Vedas and Upanishads, offers a rich tapestry of principles that emphasize truthfulness, non-violence, fairness, and self-control. These values act as the moral compass for media professionals, guiding them through the rough waters of public scrutiny and the fast currents of digital communication. By integrating these timeless values into their work, media professionals can be the bedrock of public trust, navigating their responsibilities with integrity and contributing to a more informed, just, and compassionate society. As the custodians of information, media practitioners must align their practices with these ethical guidelines, ensuring their influence is a steady hand on the wheel, steering society toward the greater good. Hindu scriptures remind us that ethical journalism, like a tree deeply rooted in the soil of truth, can withstand the winds of change and continue to bear fruit for generations to come. How Media Ethics Converge? The following quotes demonstrate a convergence of thought on the similarities inherent in media ethics across various religious traditions: “Perhaps, based on the logical propositions of Amar Ma’ruf Nahi Munkar (commanding right and forbidding wrong), practiced by the Ummah (community), as well as adhering to Tawheed (the oneness of God-Allah), we find concepts such as Khayr (goodness), birr (righteousness), Qist (equity), ‘Adl (justice and balance), Haqq (truth and right), Ma’ruf (approved and recognized good), and taqwa (piety), all of which are relevant in discussing ethics in a globalized world.” (Zaheril, p. 153) "Amidst the ambiguity of Christian responses to violence, there are biblical longings for peace beyond present violence. These longings involve witness, hospitality, friendship, and worship, offering crucial correctives within an often violent world. Ethical engagement with media is essential, as it shapes social and moral perspectives. Christians must thoughtfully navigate these complex realities." (Mitchell, p. xiv) “Social media and other technologies present ethical dilemmas unknown before the present century. Many face challenges related to healthcare, whether at the beginning of life or near its end. Jewish tradition offers insights into these issues, helping us to think through our circumstances and make the best possible decisions.” (Scheindlin, pp. xxii–xxiii) Finally, from the Mahabharata: “Dharma is the highest virtue, and truth is the highest dharma.” (Ganguli, p. 416) Bibliography Ganguli, KM, Trans: Mahabharata, Anushasana Parva, Chapter 114, Verse 8, Delhi: Munshiram Manoharlal Publishers, 2004 Mitchell, Jolyon, Media Violence and Christian Ethics, Cambridge: Cambridge University Press, 2007 Scheindlin, Rabbi Neal, The Jewish Family Ethics Textbook, Philadelphia: Jewish Publication Society, 2021 Zaheril, Zainudin, Islamic New Media Ethics, Online Journal of Communication and Media Technologies, Volume: 7 – Issue: 1, January – 2017 ----- (V.A. Mohamad Ashrof is a renowned Indian scholar of Islamic humanism, regularly contributing insightful articles to Newageislam. With unwavering passion, he pioneers Quranic interpretations that champion human dignity, peace and societal progress. His scholarly work inspires transformative change, cultivating critical thought, inclusive dialogue and harmonious coexistence, envisioning a just and compassionate society. He receives his mail at: vamashrof@gmail.com) ------ URL: https://newageislam.com/islam-media/scriptural-foundations-media-practice/d/133652 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

Journalists Continue To Be Killed Globally With Impunity—No Accountability Particularly In Gaza, Palestine

By Nava Thakuria, New Age Islam 08 November 2024 As the year 2024 approaches the penultimate month, reports over the killing of journalists and other media employees from different parts of the globe continue to pour in. Shockingly, most of the culprits in those homicides enjoy impunity thanks to the police inaction, low political will and an elongated judicial process, precisely in southern countries like India. The bygone year witnessed the slaying of 140 media workers around the world followed by 116 victims in 2022, 79 in 2021, 92 in 2020, 75 in 2019, 117 in 2018, 99 in 2017, 156 in 2016, 135 in 2015, 138 in 2014, etc. India recently reported the murder of another journalist to increase its tally to four till date this year. Dilip Saini (45), a correspondent to Asian News International from Fatehpur locality of Uttar Pradesh, was stabbed to death at Sadar Kotwali area on the night of 30 October. The police already arrested five individuals suspecting their role in the murder. Different organisations representing media workers have condemned the incident and demanded adequate compensation to the bereaved family. The Geneva-based global media safety and rights body Press Emblem Campaign (PEC) also condemned the killing with strong words. PEC president Blaise Lempen, while revealing that Dilip became the 118th journalist to be killed globally since 1 January, demanded a transparent investigation into the murder and punish the perpetrators under the law. Earlier, on the eve of International Day to End Impunity for Crimes against Journalists, an UN-recognized global day observed annually on 2 November, the PEC deplored that the record in the fight against impunity remains gloomy particularly this year as the perpetrators of violence and murders committed against journalists over the past days have enjoyed total impunity. “Since the outbreak of the war in Gaza on 7 October 2023, more than 150 journalists have been killed in Palestine and Lebanon as a result of Israeli reprisals for attacks by Hamas and Hezbollah. Palestinian media facilities and equipment were systematically destroyed. No one responsible at any level, military or civilian, has been prosecuted”, said Lempen, adding that the matter has been referred to the International Criminal Court (ICC), in particular following the murder of a Reuter employee in southern Lebanon, but Israel does not recognize the ICC's jurisdiction. Last May, ICC prosecutor Karim Khan requested international arrest warrants for Israeli Prime Minister Benjamin Netanyahu and Defence Minister Yoav Gallant, as well as for several Hamas leaders, for alleged war crimes and crimes against humanity in the Gaza Strip and Israel since the start of hostilities unleashed by the Palestinian Islamist movement on 7 October. But Israel reacted by claiming in September that the ICC lacked jurisdiction over the case. According to the Israeli government, the prosecutor did not respect the statutes of the Court and the principle of complementarity, in that he did not give Israel the opportunity to exercise its right to investigate the accusations made by the prosecutor before the latter submitted his request to the judges. In the absence of ICC proceedings, independent investigations must be carried out. The Jerusalem authorities have banned foreign journalists from travelling to Gaza, in a bid to prevent credible testimony. Israeli journalists have been allowed in, but only under the supervision of the Israeli army. The PEC strongly condemns these practices. This widespread impunity is very worrying, as it sends out the wrong signal. Elsewhere in the world, impunity remains the rule, as in Mexico, Pakistan and Russia. PEC once again urges the Israeli army to respect international humanitarian law, and in particular the distinction between civilians and combatants. Admittedly, this distinction is difficult to observe when combatants are hiding among civilians, commented Lempen, adding that the media, clearly identified as such, are seemingly not taking part in the fighting and hence their freedom to inform must be respected, even if they belong to the opposing camp. In the south & southeast Asian region, Pakistan witnessed the murder of 10 media workers this year namely Jam Saghir Ahmed Lar (Daily Khabrain, Punjab, killed on 14 March), Tahira Nosheen Rana (local Urdu newspaper, Punjab, 22 April), Muhammad Siddiq Mengel (Khuzdar Press Club, Balochistan, 3 May), Mehar Ashfaq Siyal (Daily Khabrain, Punjab, 15 May), Kamran Dawar (YouTube/Facebbok, North Waziristan, 21 May), Nasrullah Gadani (Awami Aghaz, Sindh, 24 May), Khalil Jibran (Khyber News, Pakhtunkhwa, 19 June), Hasan Zaib (Aaj News, Khyber Pakhtunkhwa, 14 July), Muhammad Bachal Ghunio (Awaz TV, Sindh, 26 August) and Nisar Lehri (Masting Press Club, Balochistan, 4 September). Bangladesh lost 7 journalists namely Hasan Mehedi (Dhaka Times, 18 July), Shakil Hossain (Bhorer Awaj, Dhaka, 18 July), Abu Taher Md Turab (Naya Diganta, Sylhet, 18 July), Tahir Zaman Priyo (Photo-reporter, Dhaka, 19 July), Pradip Kumar Bhowmik (Khabor Patra, Sirajganj, 4 August), Tanjil Jahan Islam Tamim (Deepto TV, Dhaka, 10 October) and Swapan Kumar Bhadra (Sainik Swajan, Mymensingh, 12 October) to assailants. India earlier recorded three journo-murder victims namely Ashutosh Srivastava (Sudarshan News, Uttar Pradesh, and 13 May), Shivshankar Jha (Hindi media outlets, Bihar, 25 June) and Salman Ali Khan (Rajgarh TV, Madhya Pradesh, and 17 September). The atrocious military rulers of Myanmar (Burma/ Brahmadesh) perpetrated the untimely deaths of Ko Myat Thu Tun (Democratic Voice of Burma, Mrauk-U, 31 January), Htet Myat Thu (Voice of Thanbyuzayat, Mon State, 21 August) and Win Htut Oo (Democratic Voice of Burma, Mon State, 21 August). On the other hand, Indonesia lost Sempurna Pasaribu (Tribrata TV, Sumatra, and 27 June) and Philippines recorded the killing of Maria Vilma Rodriguez (eMedia Production Network, Mindanao, 22, October) during the last ten months. --- The writer Nava Thakuria is an official representative of PEC in south & Southeast Asia ----- URL: https://newageislam.com/islam-west/journalists-continue-particularly-gaza-palestine-killed/d/133653 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 Importance of Developing Islamic Process Theology: A Better Understanding of the Human-God Relationship

By Adis Duderija, New Age Islam 07 November 2024 We find ourselves at a unique juncture in the evolution of consciousness. This moment invites profound reflection on the intricate relationship between humanity and God. The unfolding of our world, which is a purposive process, suggests a trajectory toward greater self-awareness, characterised by a freely chosen path of becoming. At the heart of this exploration for Muslims worldwide lies the significance of developing an Islamic process theology, which can deepen our understanding of God’s nature and our relationship with the divine. The Teleological Journey toward Self-Consciousness To comprehend the human-God relationship, we must first appreciate an inherent purposefulness and direction in the evolution of the universe. From the earliest moments of creation to the present, the universe has been on a journey toward increasing self-consciousness. This evolving awareness is not merely a human endeavour; it is a manifestation of God’s own reality in the world. As we reflect on our existence, we recognise that the process of becoming is a divine invitation to engage with the Divine more meaningfully and more beautifully. This perspective challenges the traditional view of God as an eternal subject who exists outside of time and space, only intermittently and supernaturally intervening in the world. Instead, process theology suggests that God is actively involved in the unfolding of creation, embodying freedom and mercy. This understanding emphasizes that the divine essence is not static but dynamic, engaging with the world in an ongoing, relational manner. By recognizing this, we can begin to see our existence as part of a larger narrative in which God’s freedom and self-love are expressed through creation. The Misunderstanding of the Divine Relationship Historically, many interpretations of the divine-human relationship have emphasised a stark separation between the sacred and the secular, the material and the spiritual. This dichotomy has led to a misunderstanding of God’s nature and our place in the cosmos. The traditional view often frames the world as a material entity, separate from the divine realm, which can lead to a sense of alienation from God. Within this framework, the manifestation of God is often perceived as a singular, historical event rather than an ongoing process. This misunderstanding has significant implications for how we relate to God and one another. If we view the world as disconnected from the divine, we may struggle to recognize the sacred in our daily lives, fostering a sense of separation that can lead to despair and disillusionment. Conversely, an Islamic process theology can help bridge this gap. By reconceptualising the divine-human relationship as one of interconnectedness and mutual influence, we can appreciate that our experiences of freedom and self-consciousness are not merely secular pursuits but are deeply rooted in our relationship with God. This perspective invites us to see ourselves as active participants in the divine narrative, contributing to the ongoing process of creation. The Nature of God: Freedom and Self-Love At the core of Islamic process theology is the understanding of God as the Free Being is a divine entity whose essence is characterised by freedom and self-love. This conception of God transcends the traditional view of a distant, controlling deity, presenting instead a God who is intimately involved in the unfolding of existence. Such a God does not impose His will upon creation but rather invites creatures to participate in the divine life. This understanding of God as the Free Being aligns with the Islamic tenet of tawhid, the unicity of God. Tawhid emphasises that God’s essence is unified and indivisible, reflecting a profound interconnectedness within creation. This interconnectedness is not merely theological; it has practical implications for how we approach our relationships with others and with the world around us. Recognising the divine presence in every aspect of creation encourages a sense of responsibility and stewardship, urging us to act with compassion and justice. Furthermore, the manifestation of God’s self-love through creation serves as a reminder of our inherent worth. In seeking freedom and fulfilment, human beings are not rebelling against the divine order; rather, they are embodying the very essence of God’s creation. This perspective reframes the narrative of humanity’s relationship with God, allowing us to embrace our freedom as a divine gift rather than a burden or limitation. The Modern Human Experience: A Reflection of the Divine In the modern era, there is a tendency to perceive humanity as increasingly secular, detached from the divine. However, this interpretation may overlook the profound ways in which contemporary individuals seek meaning and connection with the divine. The quest for freedom both personal and collective can be seen as a reflection of the divine nature embedded within humanity. As we navigate a world marked by rapid change and complexity, the human experience of freedom takes on new significance. Rather than being viewed as merely secular or demystified, modern humanity can be understood as embodying a unique proximity to God. The search for purpose, authenticity, and connection reflects a yearning for the divine that transcends traditional religious boundaries. In this light, the development of an Islamic process theology becomes even more relevant, as it provides a framework for understanding how our experiences of freedom relate to the divine. By embracing this perspective, we can foster a deeper appreciation for the sacredness of human existence. Each individual’s journey toward self-awareness can be seen as a microcosm of the greater divine narrative, where every choice and action contributes to the ongoing process of creation. This understanding encourages a sense of solidarity among individuals, as we recognize our shared pursuit of wisdom, meaning and connection with the divine. Building an Islamic Process Theology The development of an Islamic process theology requires a re-evaluation of traditional theological concepts such as revelation in light of contemporary understandings of existence and consciousness. This process involves engaging with both classical Islamic texts and modern philosophical insights to create a dynamic and relevant framework for understanding the divine-human relationship. One critical aspect of this development is the integration of insights from various Islamic traditions, including Sufism, which emphasizes the experiential dimension of faith. Sufi thought often highlights the relational aspects of the divine, emphasizing love, mercy, and the transformative power of the human experience. By synthesizing these insights with contemporary philosophical perspectives, we can construct a theology that resonates with the lived experiences of Muslims today. Moreover, engaging with interdisciplinary approaches drawing from psychology, sociology, and environmental ethics can enrich our understanding of the human-God relationship. By exploring how our spiritual beliefs influence our interactions with the world and each other, we can foster a holistic understanding of faith that emphasises interconnectedness and responsibility. The Practical Implications of Islamic Process Theology The development of an Islamic process theology has profound implications for how we engage with the world. It encourages a shift away from dogmatic certainty toward a more open and exploratory approach to faith. This openness can facilitate dialogue among diverse communities, fostering a spirit of collaboration and mutual understanding. In practical terms, this theology can inform ethical frameworks that prioritize compassion, justice, and environmental stewardship. Recognizing the interconnectedness of all beings encourages Muslims to engage actively with social and ecological issues, fostering a sense of responsibility that reflects the divine mandate to care for creation. Furthermore, an Islamic process theology can provide a foundation for interfaith dialogue, as it emphasizes shared human experiences and the quest for meaning. By focusing on our commonalities rather than our differences, we can work together to address pressing global challenges, such as poverty, inequality, and climate change. Embracing the Journey of Becoming In conclusion, the development of Islamic process theology is essential for deepening our understanding of the human-God relationship. By recognizing our existence as part of a dynamic, ongoing process of becoming, we can appreciate the divine manifestation of freedom and self-love in our lives. As we navigate the complexities of modern existence, let us embrace the journey of becoming, recognizing that our experiences of freedom and self-consciousness are intimately tied to the divine. Through the development of an Islamic process theology, we as Muslims can foster a deeper sense of connection with God and with one another, paving the way for a more compassionate, just, and interconnected world. This journey invites us not only to reflect on our place within the divine narrative but also to actively participate in the unfolding of creation, embodying the love and mercy that God extends to all beings. ---- 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 Honour in Islam and Interfaith Engagement beyond the Divide (Springer) ------ URL: https://newageislam.com/islamic-ideology/developing-islamic-process-human-relationship/d/133643 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