The Role of Muslim Organizations in Combating Radicalization: A Balanced Approach

By New Age Islam Staff Writer 10 January 2025 In his article, "Radicalization of Muslim Youths in Europe: The Modus Operandi of Islamist Terrorism and the Role of Muslim Organizations," Mr. Grace Mubashir rightfully emphasizes the necessity of a collaborative approach in combating radicalization. He argues that the fight against radicalization and Islamic terrorism in Europe requires the concerted efforts of governments, Muslim organizations, and civil society. His approach stresses the importance of promoting authentic Islamic teachings, engaging with youth, developing counter-narratives, and addressing socio-economic disparities. However, some critics, particularly those who adhere to Wahhabi interpretations of Islam, may dismiss such a strategy as part of an alleged "agenda of the West." In this response, I will present a reasoned argument in support of the approach laid out by Mr. Grace Mubashir, while addressing and refuting the criticisms often voiced by those who subscribe to more rigid, narrow-minded viewpoints. 1. Acknowledging the Diversity of Thought within Islam A key critique often levelled against Mr. Grace Mubashir approach is the perception that collaboration with non-Muslim entities—such as Western governments and organizations—compromises the purity of Islamic principles. This criticism largely stems from a narrow, Wahhabi-inspired view of Islam, which disregards the diverse intellectual and theological traditions within the Muslim world. Wahhabism, while a recognized school of thought, represents only one interpretation of Islam and, like all interpretations, must be understood in the context of a broader Islamic discourse that includes numerous other perspectives. Islam, in its true essence, is a diverse religion, comprising a multitude of schools of thought, each contributing valuable insights to the broader Muslim community. The call for collaboration, as Mr. Grace Mubashir points out, is not about diluting Islam but promoting its core values of peace, justice, and tolerance. Engaging with external partners—governments, civil society, and other communities—does not dilute Islamic teachings but allows Muslim organizations to advocate for the peaceful message of Islam on a global scale, ensuring that the true spirit of the faith is understood and appreciated by a wider audience. 2. The Role of Muslim Organizations in Countering Radicalization Muslim organizations play a critical role in countering radicalization, particularly in the context of European Muslims, many of whom face complex challenges such as identity crises and social marginalization. Wahhabi critics often dismiss the idea of Muslim organizations working alongside government initiatives, arguing that such collaborations compromise Islamic principles. This viewpoint fails to recognize that Muslim organizations are in a unique position to effectively connect with the Muslim community, particularly the youth, and provide them with authentic Islamic guidance. Rather than adopting a defensive stance that isolates the Muslim community, these organizations can leverage their deep understanding of Islam to present an alternative narrative—one rooted in the peaceful and tolerant teachings of Islam. This counter-narrative is essential in preventing radical elements from hijacking Islam for their own purposes. In this regard, Muslim organizations must take the lead, not just as religious bodies but as active agents in shaping public discourse, preventing extremist ideologies from taking hold. 3. Youth Engagement and Prevention The radicalization of youth is a critical issue, especially in the context of Europe, where young Muslims often face alienation and disenfranchisement. Wahhabi critics often claim that efforts to engage youth are part of a Western-driven agenda to undermine Islam. However, this claim ignores the socio-political realities faced by young Muslims in Western societies. Many young individuals struggle with questions of identity, belonging, and social integration, factors that make them vulnerable to radicalization. Muslim organizations, with their deep roots in local communities, are uniquely positioned to address these challenges. By providing educational programs, mentorship, and opportunities for positive social engagement, Muslim organizations can help redirect the energies of vulnerable youth into peaceful and productive avenues. This is not about yielding to Western agendas but about empowering Muslim youth with the tools to resist extremism, engage in meaningful societal contributions, and embrace their identity in a way that aligns with both their faith and the broader society. 4. Counter-Narratives and the Role of Ideological Struggle Counter-narratives are a vital component of any strategy to combat radicalization. Extremist groups frequently distort religious texts and teachings to justify violence and terror. In this context, it is crucial to develop counter-narratives that challenge these misinterpretations, presenting a vision of Islam rooted in peace, mercy, and coexistence. Wahhabi critics, however, often dismiss these efforts, claiming that such narratives are part of a broader Western strategy to control Muslim communities. This critique ignores the fact that counter-narratives are essential in preserving the integrity of Islam. Islam, at its core, is a faith of peace. The ideological struggle against radicalism is not about submitting to Western ideologies but defending Islam from exploitation by extremists. Muslim organizations must engage in this struggle by presenting the true, peaceful face of Islam and demonstrating that violence and terror are in direct contradiction to its teachings. 5. Addressing Socio-Economic Disparities Another significant aspect of Mr. Grace Mubashir approach is the need to address socio-economic disparities that contribute to radicalization. Critics who dismiss this aspect as a Western agenda fail to acknowledge the reality that poverty, unemployment, and social inequality are significant drivers of radicalization. Many individuals who are vulnerable to extremist ideologies come from disadvantaged backgrounds, where they often feel disillusioned and marginalized. By addressing these socio-economic challenges, Muslim organizations can help create a more stable and prosperous environment for young Muslims. Offering educational opportunities, providing job training, and promoting social integration can help counter the appeal of extremist ideologies, which often exploit the frustration and anger that arise from economic and social hardships. Thus, addressing socio-economic disparities is not only a humanitarian necessity but also a strategic imperative in the fight against radicalization. 6. Collaboration with Governments and Civil Society Finally, the question of collaboration with governments and civil society is one that often elicits strong reactions from critics who fear that such partnerships may lead to the compromise of Islamic values. However, it is important to recognize that radicalization is a global issue that transcends national boundaries. To effectively counter radicalization, cooperation among various sectors of society, including governments, civil society organizations, and religious groups, is essential. Collaboration with governments and civil society does not imply endorsement of all policies or a submission to Western values. Rather, it is a pragmatic and strategic move aimed at finding common ground to address a shared problem. Muslim organizations can shape these discussions, ensuring that their voices are heard and that their input is taken seriously. By working together, Muslim organizations and governments can create policies that are sensitive to the unique needs of Muslim communities while promoting peaceful coexistence and integration. Conclusion In conclusion, while Wahhabi critics may dismiss Mr. Grace Mubashir approach as part of a broader Western agenda, such a viewpoint fails to address the underlying realities of radicalization. By promoting authentic Islamic teachings, engaging with youth, developing counter-narratives, addressing socio-economic disparities, and collaborating with both governments and civil society, Muslim organizations can play a pivotal role in preventing radicalization. The solution to radicalization lies not in rejecting external efforts but in engaging with them in a way that aligns with Islamic values, ensuring that the true message of Islam—one of peace, justice, and tolerance—is preserved for future generations. Through such efforts, the Muslim community can contribute to a more peaceful and harmonious global society. URL: https://www.newageislam.com/islam-terrorism-jihad/role-muslim-combating-radicalization-approach/d/134291 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 Mirawali Baba Dargah: A Beacon of Interfaith Harmony in Maharashtra

By Sahil Razvi, New Age Islam 10 January 2025 The Mirawali Baba Dargah, A Hilltop Shrine Near Ahmednagar, Embodies Interfaith Harmony Through Unique Rituals, Historical Significance, And Vibrant Celebrations, Attracting Devotees Across Communities Seeking Blessings, Healing, And Spiritual Solace Main Points: 1. Located 8 km from Ahmednagar, the Mirawali Dargah dates back to 173 Hijri and belongs to Sufi saint Hazrat Sayedna Ishaq Shah Mirawali. 2. Devotees practice unique rituals like weighing infants against molasses and tying green bangles to a champa tree for blessings. 3. The shrine houses multiple tombs, including those of Hazrat Mirawali's relatives and other Sufi saints, along with a naubatkhana for ceremonial drumming. 4. Mirawali Baba’s supernatural powers are part of local legends, attracting people of all faiths seeking blessings and healing. 5. The annual urs draws large crowds for qawwali, langar, and prayers, exemplifying its role in fostering interfaith unity. ----- Hazrat Mira Wali Baba Dargah, Pahad, Ahmednagar, Maharashtra, India ------ The Mirawali Dargah is one of the most famous Dargahs in Maharashtra, located about 8 km from Ahmednagar City. Nature of the Shrine The Mirawali Dargah is situated on a hilltop, making it visible from a far distance. The Dargah complex consists of several tombs and a mosque. The main Dargah belongs to the Sufi saint Hazrat Sayedna Ishaq Shah Mirawali and was built in 173 Hijri. Hazrat Mirawali belonged to the Mira Silsila, which traces its lineage to Hazrat Abdul Qadir Gilani, also known as Ghaus Pak of Baghdad. His grave is housed within the main tomb. Outside the tomb, on the balcony, there is an iron swing cot. Devotees, especially parents who had made a Mannat (vow) for a child, weigh their infant children against molasses and swing them on the cot 40 days after birth as an act of gratitude. The Dargah also houses a Naubatkhana (music room) in front of the main shrine, where large drums are beaten every morning at 5:30 a.m. This Naubatkhana is believed to have been constructed with assistance from the Nizams. Among the notable sites within the complex is the Mazar of Shajadi Bibi Khadija, popularly known as Dadi Amma. She was the daughter of a trader from Ahmednagar, offered to the Dargah as part of her father’s Mannat. It is said that issueless couples frequent the Dargah to seek her blessings. Many women tie green bangles and strings to the branches of a Champa tree near Dadi Amma’s Mazar as part of their vows. Additionally, the sick and mentally ill also visit the shrine for healing. A few huts for such devotees have even sprung up behind the Dargah. Apart from the main tomb, there are four Dargahs of Hazrat Mirawali Baba's relatives, as well as the tombs of two Sufi saints, Borke Shah Baba and Shakker Baba, located beside Dadi Amma’s swing. The Dargah of Hazrat Zainul Abedin, also called Chhote Baba’s Dargah, stands in front of the main shrine. Legends and Spiritual Practices According to local legends, Hazrat Mirawali Baba travelled from Baghdad via Afghanistan, Balochistan, Junnar, Asangaon, and Ahmednagar before settling at the hill called Kafarwadi, where the Dargah now stands. A spot along his journey, where he rested under a tree, is known as Mirawali Ki Kacheri (Mirawali Baba’s court). This location is believed to have the power to cure people possessed by evil spirits, and pegs are driven into the tree's roots and trunk as part of the exorcism rituals. One of the Baba’s first disciples was Ramgari, a Hindu. Over time, many people from different faiths and communities became followers of Hazrat Mirawali Baba. Numerous legends surround the saint’s supernatural powers. For example, a man from Sarola village once threw his child from the hilltop as part of a Mannat. The child landed safely at the bottom and was found playing happily. Another story involves Gopal, a man from Shrirampur village, who was blessed with a child at the age of 70 after seeking a boon at the Dargah. It is also said that Shah Tahir, a Shia Muslim, once tested Mirawali Baba’s powers by secretly serving him the meat of cats and dogs. The Baba, using his Roohani Taaqat (spiritual power), brought the animals back to life. Devotees and Celebrations Devotees visit the Dargah almost daily, with higher numbers on Sundays, Mondays, Thursdays, Fridays, full moon days, and new moon days. Around 75% of the devotees are Hindus, although many Muslims still visit, especially during the annual urs (death anniversary celebration) held on the 10th of Rabi al-Thani. The Urs, which coincides with the urs of Ghaus Pak, lasts for four days and includes a sandal procession from Hyder Shah’s Dargah in Nehru Market, Ahmednagar City, to the Mirawali Dargah. Other activities during the Urs include Qawwali performances, Langar (community meals), and public prayers. Management of the Shrine The Dargah is managed by a trust formed in 1952 by the hereditary Mujawirs (caretakers). Though Hindus are not part of the shrine’s management board, local Hindu villagers remain closely linked to the Dargah. Some Hindus believe that Mirawali Baba himself was a Hindu. Small Hindu shrines, such as rocks smeared with vermillion, can also be seen near the Dargah. In 1982, a dispute arose when a Hindu sadhu claimed that Kolgaonwale Baba, associated with the Mirawali Dargah, was a Hindu. The District Collector had to intervene to resolve the issue. Despite occasional tensions, the Mirawali Dargah remains a vibrant symbol of interfaith harmony and syncretic traditions, attracting devotees from various communities across the region. ------ A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/interfaith-dialogue/mirawali-baba-dargah-beacon-interfaith-harmony/d/134289 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

A Glow-Worm Among All Worms

By Sumit Paul, New Age Islam 10 January 2025 "Do You Have Enemies? Good. That Means You've Stood Up For Something, Sometime In Your Life." Winston Churchill I don't have enemies because the very word 'enemy' has a negative ring to it. I believe that the word 'enemy' degrades you and also your perceived 'enemy.' Rumi says, ' It's your fault if you assume that someone is your enemy.' I, therefore, prefer the word 'detractor' to 'enemy.' However, I always quote the aforementioned observation of Churchill that, "Do you have enemies? Good. That means you've stood up for something, sometime in your life." It highlights the significance of having adversaries in life. It suggests that the presence of enemies indicates a person's courage and determination to stand up for their beliefs and principles. In a world where people often conform to societal norms and seek widespread approval, this quote encourages individuals to embrace opposition as a testament to their integrity. It implies that those who dare to challenge the status quo and voice their opinions will inevitably encounter opposition, but this should be viewed as a positive rather than a negative aspect of their journey. Ultimately, the presence of 'enemies' / detractors reinforces one's strength of character and affirms that they are actively making a difference in their own lives and the world around them. Eventually, all humans are almost equal in intelligence and creativity. But those who're being criticised or opposed, have something in them that makes them slightly different and at times a notch better than their peers. There's no condescension or smug self-satisfaction in it. It's just a belief that if we're all worms, someone among us may be a glow-worm. This encapsulates a unique perspective on humility and self-belief. In a deeply introspective manner, one acknowledges the inherent flaws and limitations within all individuals, equating them to worms. However, in stark contrast to this seemingly self-deprecating viewpoint, that person also asserts his personal conviction in possessing a glow-worm-like quality. Through this metaphor, an individual alludes to his belief in his own distinct brilliance and radiance amidst the masses. This statement embodies his paradoxical blend of modesty and self-assuredness, showcasing his ability to recognize his imperfections while still embracing his strengths, ultimately enhancing his unwavering leadership. It's, therefore, important that one ought to have his own thinking and novel perspectives on all things. " It pays to be a maverick," the late Pritish Nandy would often say. He remained an iconoclast till the end, constantly ruffling the feathers of the traditionalists. But that also got him wide recognition. So, do something in a different, not necessarily radical, manner. That may invite criticisms, but will also help you stand out from the crowd. Remember, the world notices those who dare to be different from the hoi polloi. ---- 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/glow-worm/d/134290 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

Radicalization of Muslim Youths in Europe: The Modus Operandi of Islamist Terrorism and the Role of Muslim Organizations

By Grace Mubashir, New Age Islam 9 January 2025 The Fight Against Radicalization And Islamic Terrorism In Europe Requires A Collaborative Effort Involving Governments, Muslim Organizations, And Civil Society. By Promoting Authentic Islamic Teachings, Engaging With Youth, Developing Counter-Narratives, And Addressing Socio-Economic Disparities, Muslim Organizations Can Play A Pivotal Role In Preventing Radicalization. Major Points: 1. Radicalization is often a gradual process involving psychological manipulation. Recruiters use emotional appeals, providing a sense of purpose and belonging to those who feel disenfranchised. 2. Extremist groups manipulate Islamic teachings to justify their actions. They distort the concept of jihad, which traditionally encompasses a broad range of personal and societal struggles, into a call for violent extremism. 3. Educational initiatives are vital in correcting misinterpretations of Islamic teachings that extremists use to justify violence. ------ The radicalization of Muslim youths in Europe remains a critical challenge, posing significant threats to societal harmony and security. Islamic terrorism exploits vulnerabilities among youth, manipulating socio-economic grievances and theological misinterpretations to fuel extremist actions. To counter this, both state and non-state actors, especially Muslim organizations, must collaborate in addressing root causes and promoting counter-narratives. This article explores the pathways of radicalization, the modus operandi of Islamic terrorism, and the indispensable role Muslim organizations play in ideological countering. 1. The Process of Radicalization 1.1 Identity Crisis and Vulnerabilities Many young Muslims in Europe grapple with an identity crisis. Torn between their cultural heritage and the secular, liberal values prevalent in European societies, they often feel alienated. Discrimination and socio-economic marginalization exacerbate these feelings, making them susceptible to extremist ideologies. Example: A study in France found that second-generation Muslim immigrants often experience a sense of disconnection, leading some to seek solace in radical ideologies that provide a sense of identity and belonging. 1.2 Exploitation of Grievances Extremist recruiters skilfully exploit personal grievances, framing them within a broader narrative of Muslim victimhood. They highlight issues such as Western foreign policies, conflicts in the Middle East, and domestic discrimination to create a perception of a global conspiracy against Islam. Example: ISIS propaganda frequently references Western military interventions in Muslim-majority countries, portraying these actions as an attack on Islam and encouraging recruits to "defend" their faith through violence. 1.3 Psychological Manipulation Radicalization is often a gradual process involving psychological manipulation. Recruiters use emotional appeals, providing a sense of purpose and belonging to those who feel disenfranchised. Example: The case of Mohamed Merah, who committed a series of shootings in France, illustrates this process. Initially involved in petty crime, he was gradually radicalized through exposure to extremist ideology and personal grievances against perceived injustices. 2. Modus Operandi of Islamic Terrorism 2.1 Recruitment through Online Platforms Online platforms have become pivotal in the recruitment and radicalization process. Extremist groups use sophisticated digital strategies to reach a broad audience, disseminating propaganda that glorifies violence and promises a utopian Islamic state. Sophisticated Propaganda: Terrorist organizations use high-quality videos, social media posts, and encrypted messaging apps to communicate their message. Platforms like Telegram and Twitter have been key in spreading ISIS's propaganda. 2.2 Tactics of Terrorism Lone-Wolf Attacks: Lone-wolf attacks, such as stabbings or vehicle-ramming incidents, have become common. These attacks are difficult to predict and prevent because they involve individuals acting independently without direct orders from terrorist organizations. Example: The Berlin Christmas market attack in 2016, where a lone attacker drove a truck into a crowded market, killing 12 people, illustrates this trend. Coordinated Mass Attacks: While less frequent, coordinated attacks, such as the 2015 Paris attacks, demonstrate the ability of terrorist networks to organize large-scale operations. These attacks require extensive planning, logistics, and coordination. 2.3 Funding and Logistics Terrorist operations often rely on a combination of self-funding and external support. The use of cryptocurrencies and other anonymous financial tools complicates efforts to trace and cut off funding. Example: The 2017 Manchester Arena bombing was partly financed through personal savings and loans, demonstrating the self-sufficient nature of many lone-wolf attacks. 3. Ideological Premises of Islamist Terrorism 3.1 Distortion of Islamic Teachings Extremist groups manipulate Islamic teachings to justify their actions. They distort the concept of jihad, which traditionally encompasses a broad range of personal and societal struggles, into a call for violent extremism. Misinterpretation of Jihad: Radical preachers often present jihad as a mandatory violent struggle against non-believers, ignoring the broader spiritual and ethical dimensions of the concept. Example: The teachings of Anwar al-Awlaki, a radical preacher, were instrumental in influencing several high-profile terrorists by promoting a distorted view of jihad. 3.2 Takfirism and Anti-Western Sentiment Takfirism, the practice of declaring other Muslims as apostates, is central to groups like ISIS. This ideology justifies violence against fellow Muslims and reinforces internal divisions within the Muslim community. Example: The rise of ISIS saw widespread use of Takfirism to justify attacks on Shia Muslims, whom they labelled as heretics. 4. Role of Muslim Organizations in Countering Radicalization 4.1 Promoting Authentic Islamic Teachings Muslim organizations are crucial in promoting accurate interpretations of Islamic teachings, emphasizing peace, compassion, and coexistence. Example: The Muslim Council of Britain runs educational campaigns to highlight the true meaning of jihad and other Islamic concepts, countering extremist narratives. 4.2 Engaging with Youth Youth engagement is essential in preventing radicalization. Muslim organizations can offer mentorship and support to at-risk youths, helping them find positive pathways. Example: The Unity Initiative in the UK provides workshops and mentorship programs to steer young Muslims away from radical ideologies. 4.3 Developing Counter-Narratives Creating compelling counter-narratives is key to combating extremist ideologies. Muslim organizations can leverage online platforms to spread messages of peace and tolerance. Example: The Islamic Society of North America (ISNA) has launched digital campaigns that debunk extremist propaganda and promote a peaceful understanding of Islam. 4.4 Interfaith Dialogue and Community Engagement Interfaith dialogue fosters mutual understanding and reduces the isolation that can lead to radicalization. Engaging in community activities helps build trust and resilience. Example: The Coexist Foundation organizes interfaith events that bring together people of different faiths to promote dialogue and understanding. 4.5 Monitoring and Reporting Extremism Muslim organizations can play a proactive role in monitoring signs of radicalization within their communities and working with authorities to address potential threats. Example: Community leaders trained to recognize radicalization can report concerns to law enforcement, preventing individuals from progressing further down the path of extremism. 5. Addressing Theological Indoctrination 5.1 Correcting Misinterpretations Educational initiatives are vital in correcting misinterpretations of Islamic teachings that extremists use to justify violence. Example: Al-Azhar University regularly publishes materials clarifying the true meanings of Islamic concepts like jihad, emphasizing their peaceful and ethical dimensions. 5.2 Collaboration with Scholars Engaging respected religious scholars to provide authoritative interpretations of Islamic texts can counter extremist ideologies and provide clear, credible alternatives. Example: Scholars from the European Council for Fatwa and Research work with communities to address theological questions and challenge extremist views. 5.3 Training Imams and Community Leaders Training imams and community leaders in recognizing and addressing radicalization is essential. This ensures that they can effectively guide their communities and provide support to vulnerable individuals. Example: Programs like Prevent in the UK provide training for community leaders, equipping them with the tools to counter radicalization and support community cohesion. 6. Preventing Youth Radicalization 6.1 Strengthening Community Ties Social integration programs that address socio-economic disparities and promote inclusion can reduce the appeal of extremist ideologies. Example: Germany's integration courses for migrants help them navigate cultural differences and build ties within their communities, reducing feelings of alienation. 6.2 Promoting Critical Thinking Educational reforms that promote critical thinking and media literacy can help young people critically evaluate extremist content and resist radicalization. Example: Schools that incorporate discussions on media literacy and critical thinking enable students to question and analyse extremist narratives. 6.3 Creating Safe Spaces Creating safe spaces for young Muslims to discuss their concerns can prevent them from seeking answers in extremist ideologies. These forums provide guidance and support in a non-judgmental environment. Example: Community centres that offer dialogue forums and counselling services help young people navigate their identities and address their grievances constructively. The fight against radicalization and Islamic terrorism in Europe requires a collaborative effort involving governments, Muslim organizations, and civil society. By promoting authentic Islamic teachings, engaging with youth, developing counter-narratives, and addressing socio-economic disparities, Muslim organizations can play a pivotal role in preventing radicalization. This multifaceted approach ensures a comprehensive response to the threat, fostering resilient communities that reject extremism and uphold the values of peace, tolerance, and diversity. Leveraging Islamic Teachings to Counter Islamic Terrorism Islamic teachings, when understood in their true context, offer powerful tools for countering terrorism. The misuse of Islamic doctrines by extremist groups necessitates a proactive effort to reclaim these teachings and highlight their messages of peace, justice, and compassion. Utilizing authentic Islamic principles can effectively undermine the ideological foundations of terrorism and provide a compelling counter-narrative. 7.1 The Concept of Jihad: Reclaiming Its True Meaning Extremist groups have distorted the concept of jihad to justify violence, framing it as a holy war against non-believers. However, traditional Islamic teachings offer a much broader and peaceful understanding of jihad. True Meaning of Jihad: In Islam, jihad primarily refers to the personal struggle against sin and striving for self-improvement and moral conduct. It encompasses efforts to promote social justice, help others, and contribute positively to society. Example: Islamic scholars and organizations can run educational campaigns that clarify the peaceful aspects of jihad. For instance, Al-Azhar University frequently issues statements and fatwas that emphasize jihad's spiritual dimensions, countering the violent interpretations propagated by extremists. 7.2 The Sanctity of Human Life Islam places immense value on the sanctity of human life, considering the killing of an innocent person as equivalent to killing all of humanity. Qur'anic Teachings: The Qur'an explicitly states, "Whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely" (Qur'an 5:32). This verse can be highlighted to demonstrate that terrorism, which targets innocent civilians, is fundamentally un-Islamic. Example: Religious leaders and educators can use this verse to emphasize that the sanctity of life is paramount in Islam, directly contradicting the justifications used by terrorist groups for their violent acts. 7.3 Promoting Compassion and Mercy Islamic teachings consistently promote compassion, mercy, and forgiveness. The Prophet Muhammad (PBUH) is described as a "mercy to the worlds" (Qur'an 21:107), and his life is replete with examples of forgiving enemies and promoting peace. Example: Muslim communities can organize workshops and sermons that focus on the Prophet’s examples of mercy and forgiveness, showcasing how these principles should guide a Muslim’s conduct in all aspects of life, including interactions with those of different faiths or opinions. 7.4 Emphasizing Justice and Social Harmony Justice is a core tenet of Islamic teachings, with numerous Qur'anic verses and Hadiths emphasizing the importance of fairness, equity, and standing against oppression. Example: Islamic teachings can be used to encourage active participation in social justice initiatives. Highlighting Islamic principles that advocate for justice can empower Muslim youths to engage positively with societal issues rather than turning to extremism. 7.5 Encouraging Peaceful Conflict Resolution Islam advocates for peaceful resolution of conflicts and discourages violence. The Qur'an encourages reconciliation and advises Muslims to seek peaceful solutions even in the face of conflict. Example: Educational programs within Muslim communities can incorporate teachings on peaceful conflict resolution, teaching youths practical ways to address grievances and disputes without resorting to violence. 7.6 Practical Applications of Islamic Teachings in Countering Terrorism 7.6.1 Developing Counter-Narratives Islamic teachings can be central to developing counter-narratives that challenge extremist ideologies. By emphasizing Islam’s peaceful and compassionate nature, Muslim organizations can create content that directly refutes the propaganda of groups like ISIS and Al-Qaeda. Example: The Quilliam Foundation, an anti-extremism think tank, has developed counter-narratives that draw from Islamic teachings, helping to debunk extremist ideologies and providing alternative perspectives to those at risk of radicalization. 7.6.2 Interfaith Initiatives and Community Engagement Promoting interfaith dialogue and community engagement helps to foster mutual understanding and reduce the isolation that extremists exploit. Islamic teachings on coexistence and respect for others can be instrumental in these efforts. Example: Initiatives like The Interfaith Youth Core use Islamic principles to promote dialogue between different religious communities, helping to build bridges and prevent the isolation that can lead to radicalization. 7.6.3 Role of Religious Leaders Imams and religious leaders play a crucial role in interpreting Islamic teachings for their communities. By actively engaging in counter-radicalization efforts, they can provide theological guidance that counters extremist narratives. Example: In countries like the UK, programs such as Prevent involve training imams to recognize signs of radicalization and to offer sermons that debunk extremist interpretations of Islam. 7.6.4 Educational Reforms Integrating Islamic teachings into educational curricula can help young Muslims understand their faith’s true principles, reducing the appeal of extremist ideologies. Example: Islamic schools and community centres can offer classes that focus on Islamic ethics, history, and the principles of peace and justice, helping students develop a comprehensive understanding of their faith. 7.7 Engaging Youth in Positive Activism Encouraging young Muslims to participate in positive activism based on Islamic values can provide them with a sense of purpose and belonging, steering them away from radicalization. Example: Youth programs that focus on community service, inspired by Islamic teachings of charity (Sadaqah) and social welfare (Zakat), can help young people channel their energy into constructive activities. Conclusion: Harnessing Islamic Teachings for Peace Islamic teachings, when correctly understood and applied, serve as a powerful antidote to the narratives of extremism. By emphasizing compassion, justice, and the sanctity of human life, Muslim organizations and communities can play a crucial role in countering terrorism. Through education, engagement, and the promotion of authentic Islamic principles, a robust framework can be established to guide young Muslims away from radicalization, ensuring a more peaceful and harmonious society. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-terrorism-jihad/radicalization-muslim-europe-modus-islamist-terrorism/d/134284 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

When Expectations Are Reduced To Cipher

By Sumit Paul, New Age Islam 9 January 2025 "Whenever We Manage To Love Without Expectations, Calculations, Negotiations, We're Indeed In Heaven." Jalaluddin Rumi, he scribbled the above mentioned thought immediately after the first disappearance of his soulmate Shams-e-Tabriz Poona-based world-renowned Astro-physicist Dr Jayant Vishnu Narlikar, who studied at Cambridge University, often tells people the other side of the great cosmologist Stephen Hawking which had nothing to do with Science and Universe. Hawking, whose birth anniversary was on January 8, was more of a benign philosopher than a matter-of-fact, taciturn man of science. I just met him once when the Oxford-based Nobel laureate and my dad's friend Roger Penrose took me to meet Hawking, who was also based in Cambridge. Penrose and Hawking were great friends and also rivals! Knowing my language and literature background and knack, Professor Penrose gifted me a little book that had Hawking's simple but profound thoughts, ideas and musings that didn't have much to do with the intricacies of our Universe. There I found one beautiful quote, " When one's expectations are reduced to zero, one really appreciates everything one does have." This quote speaks to the idea that having fewer expectations can lead to greater contentment. When we can manage to appreciate what we have, even if it is less than we were hoping for, it can lead to greater appreciation for our lives and what we can do. This is especially true when we manage to accept that life isn't always going to go as planned, and that we should focus instead on the positive aspects of our lives. Focusing on the positive can lead to a feeling of contentment and appreciation of all the beautiful people and things we do have in our lives. To quote Abdul Hamid Adam, "Bada Sukoon Tha Hayaat Mein 'Adam' '/ Kambakht Ummeedon Ne Saara Chain Loot Liya" (Life was pretty comfortable/ Alas, expectations destroyed it). When you've expectations, you're setting yourself up for disappointment. Expect nothing from life or, for that matter, from anyone because expectations are mirages. "Saraab Hai Har Ek Ummeed/ Isharon Se Bulati Hai, Door Chali Jaati Hai" (Every expectation is a mirage/ It beckons you only to deceive; Saraab : Mirage). Expectations aren't just disappointments. They're life's biggest disillusionments. "Koi Ummeed Na Thi/ Zindagi Isliye Acchhi Kati" (There were no expectations/ So, life was well-spent). Expectations are emotional manacles. They bind you. Urdu short story writer Naiyer Masud (1936-2017) rightly said, "Hasratein Aur Ummeedein Hi Insaan Ki Raah Ka Roda Banti Hain" (Desires and expectations are the impediments to humans). Though dropping all desires and expectations sounds sagacious, دنیا اُمِّید پر قائِم ہے (Duniya Ummeed Par Qaa.Im Hai ). To be a human is to have at least vestiges of desires and expectations. But when these remnants become overwhelming, life turns into a veritable hell. ---- 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/expectations-reduced-cipher/d/134281 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

Syed Latif Alma Shamsi’s Journey: From Kako in Bihar, to the Pinnacle of Urdu Literature

By Syed Amjad Hussain, New Age Islam 9 January 2025 Syed Latif Shamshi, popularly known as Alma Shamsi, was a celebrated writer, politician, and cultural icon from Kako, Bihar. His literary works, including "Kako Ki Kahani Alma Ki Zubani," enriched Urdu literature and immortalized Kako's heritage. Main Points: 1. Alma Shamsi was born in Viceroy's House, and his educational background includes studying at Kako, Jamia Millia Islamia, and Aligarh Muslim University, under the mentorship of Dr. Zakir Husain. 2. A student of Dr. Ram Manohar Lohia, he played an important role in India's Socialist Party along with other notable leaders. 3. Wrote "Aligarh Muslim University Aur Meri Dastan-e-Hayat" and "Kako Ki Kahani Alma Ki Zubani," honoring the Urdu literature and legacy of Kako. 4. He documented and propagated the history, culture, and customs of Kako through his literature and poetry. 5. He inspired several generations and will remain in their minds as an example of honesty, leadership, and commitment to literature and society. ---- Letter from Indira Gandhi, then prime minister's Private Secretary Arjun Singh ------ Kako, a village in the Jehanabad district of Bihar, has long been renowned for its rich cultural heritage and literary contributions. Among its most notable figures is Syed Latif Shamshi, affectionately known as Alma Shamsi. His life and work have left a profound impact on the cultural, political, and literary landscapes of India, especially within the realm of Urdu literature. Early Life and Education According to Syed Asif Imam Kakvi, Alma Shamsi was born as Syed Latif Shamshi was born in the Viceroy's House (now Rashtrapati Bhavan), in a family of distinction. His father, A. D. Shamsi, was the personal secretary to the Viceroy and the first Indian to hold this position. Alma Shamsi's early education was grounded in his native village, Kako, after which he pursued higher studies at Jamia Millia Islamia and Aligarh Muslim University. He was a scholar and completed Master's in Political Science under the guidance of third President of India, Dr. Zakir Husain. It was during AMU that Alma Shamsi showcased his natural leadership qualities through the student union where he led as its president. Letter from Atal Bihari Vajpayee ----- Political Contributions Alma Shamsi was an active participant in the Indian freedom movement and later in the country's political scenario. He was a disciple of Dr. Ram Manohar Lohia and made great contributions to the Socialist Party, working with other leaders such as Indira Gandhi, George Fernandes, Hemvati Nandan Bahuguna, and Karpoori Thakur. Literary Contributions Alma Shamsi was not only a political figure but also a prolific writer and poet. His literary works remain integral to Urdu literature. Two of his most notable books, "Aligarh Muslim University Aur Meri Dastan-e-Hayat" and "Kako Ki Kahani Alma Ki Zubani," both published by Educational Publishing House, Delhi in 2022, reflect his intellectual depth and love for culture. "Aligarh Muslim University Aur Meri Dastan-e-Hayat" provides an insight into his personal life within the campus, depicting the importance of the university in his life. "Kako Ki Kahani Alma Ki Zubani" is a kaleidoscope documentation of Kako's history, culture, and heritage, through Alma Shamsi's passion for his roots. Alma Shamsi's poetic dedication to Kako is embodied in his couplet: "Kako Mujh Par Fida Main Fida-e-Kako Kis Aasman Ki Taqat Hai Ki Humse Chhudaye Kako" Legacy of Vision and Integrity Alma Shamsi’s life was a blend of literary brilliance, political engagement, and cultural advocacy. Known for his integrity, vision, and leadership, he was a source of inspiration to many in Kako and beyond. His ability to unite people and his commitment to social welfare made him a revered figure in his community. Passing of a Luminary Alma Shamsi, 90 years old at the time, passed away in his ancestral village of Kako on January 8, 2025. It was a good life with much distinction but also one where the impact that continues to linger is in the hearts of the many who benefited from his work. A Tribute to Alma Shamsi So I, the resident of Bihar and the fraternity of literature lost this extraordinary character. His presence will continue on through his thoughts and services done to humanity, though. Farewell, Alma Shamsi; your life as well as creation will continue glimmering vibrantly in this cultural map and the Urdu Literary world. ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/latif-alma-shamsi-bihar-pinnacle-urdu-literature/d/134282 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 Dargah Of Kolgaonwale Baba In Ahmednagar District Of Maharashtra: A Symbol Of Faith And Harmony

By Sahil Razvi, New Age Islam 09 January 2025. The Dargah Of Kolgaonwale Baba, A Symbol Of Faith And Unity, Draws Devotees From All Backgrounds For Its Spiritual Legacy, Miraculous Stories, And Cultural Significance, With Major Urs Celebrations And Modern Developments Enhancing Its Prominence. Main Points: 1. The Dargah of Kolgaonwale Baba, Syed Ahmed Shah, is a revered shrine in Kolgaon, Ahmednagar district, Maharashtra. 2. The shrine attracts devotees from all religions, symbolizing unity and faith. 3. Known for healing and blessings, Baba spent 45 years in isolation and was renowned for his supernatural abilities. 4. The shrine features modern developments, including a musafirkhana, museum, and unique architecture by Nari Gandhi. 5. Two annual urs celebrate Baba and his spiritual guides, drawing thousands of devotees. ------ Situated in Kolgaon, a village in Shrigonda Taluka of Ahmednagar district, Maharashtra, India, the Dargah of Kolgaonwale Baba, also known as Hazrat Syed Ahmed Shah Akbar Shah (RA), is a revered spiritual site. Located approximately 45 km from Ahmednagar city, this shrine attracts devotees from diverse faiths, symbolizing unity and communal harmony. Historical Significance The Dargah holds deep historical roots, with the site originally serving as a graveyard. According to local accounts, Hazrat Syed Ahmed Shah Akbar Shah first arrived in Kolgaon in 1934-35. Known for his austere lifestyle and spiritual wisdom, he dedicated his life to serving humanity. He is believed to have come in search of the graves of his Murshids (spiritual guides), Syed Changesh Ali Shah and Syed Muhabbat Ali Shah, who belonged to a group that travelled from Baghdad around 1500 years ago. Arrival and Life in Kolgaon Hazrat Syed Ahmed Shah was first seen in Kolgaon at the shop of a farmer named Balasaheb Deshmukh. Draped in a black robe, carrying a stick and a silver panja, the saint sought a mosque where he could reside. After inspecting several mosques, he settled at one cared for by Azmat Ali, another devoted villager. Though Azmat Ali initially expressed concern about providing for Baba, Balasaheb Deshmukh vowed to supply meals for him daily—a promise he kept until the end of Baba’s life. For 45 years, Kolgaonwale Baba remained confined to the mosque, stepping out only twice weekly for personal needs. Known for his miraculous blessings, he healed the sick and helped childless couples. Baba’s blessings brought children to both Balasaheb Deshmukh and Azmat Ali after years of yearning. Supernatural Stories and Miracles Baba’s simplicity and divine connection earned him immense reverence. He spoke sparingly, often communicating through gestures or drawing lines on paper, yet he could converse fluently in multiple languages when needed, including French. Devotees recall countless miracles attributed to Baba, from healing ailments to alleviating sorrow. His advice, delivered with divine insight, often transformed lives. One remarkable account is that of Maqbul Bangriwala, who was blessed with a child after 16 years of being childless. Another notable story is of Baba guiding devotees to turn their prayers directly to God, emphasizing that blessings ultimately come from the Almighty. Development of the Shrine The Dargah’s infrastructure developed significantly after Baba’s passing in 1981. Contributions from devotees and architects like Nari Gandhi and philanthropists such as Sadruddin Daya led to the construction of a Gulbarga (mausoleum), museum, Musafirkhana (guesthouse), boundary walls, and a beautiful main gate. The site now includes a courtyard, pigeon house, and 25 rooms. The shrine’s increasing popularity has made it a cultural and spiritual hub, with visitors traveling from Maharashtra, Mumbai, Pune, Karnataka, and beyond. Annual Urs and Traditions The Dargah Hosts Two Annual Urs (Commemorations): First Urs: Dedicated to Kolgaonwale Baba, it begins six days before Bakri Eid and lasts for four days. The event features a sandal procession and communal meals (langar). Second Urs: Honouring Baba’s Murshids, Syed Changesh Ali Shah and Syed Muhabbat Ali Shah, it spans two days. During these occasions, fairs are organized, and a special tradition involves honoring a local Deshmukh Maratha Hindu family. This practice stems from the relationship between Baba and Gulabrao Deshmukh, who served Baba with unwavering devotion and was blessed with a child after years of childlessness. Challenges and Legacy The shrine has seen occasional disputes, such as in 1982 when a Hindu sadhu claimed that Kolgaonwale Baba was of Hindu origin. This led to tensions requiring the intervention of the District Collector. Despite such challenges, the shrine remains a symbol of communal harmony, with a management Trust established in 1958 to oversee operations. The Trust includes local Mujawirs (caretakers) and committee members from diverse backgrounds. Baba’s teachings emphasized humanity and equality. He welcomed everyone, regardless of status, often declining to meet influential figures while guiding the common people. Notable individuals like C.M. Patil, Governor Abdul Latif, and Sushil Kumar Shinde sought his blessings, yet Baba’s humility and impartiality remained steadfast. Conclusion The Dargah of Hazrat Syed Ahmed Shah Akbar Shah (RA) continues to thrive as a center of spiritual solace and unity. With its rich history, miraculous legacy, and vibrant traditions, the shrine attracts thousands of pilgrims of all faiths, especially during the urs. Kolgaonwale Baba’s teachings and miracles remain a beacon of hope, faith, and communal harmony, ensuring the village’s name resonates far and wide. References http://kolgaon.weebly.com/234223522381232723662361--2325237923542327236623572357236623542375-2348236623482366.html India and Pakistan: Friends, Rivals Or Enemies? - Page 41 Hindu-Muslim Syncretic Shrines and Communities - Page 46 https://youtu.be/IFt0hlf9NP4?si=E8Izg-whqSpM-22o ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/dargah-kolgaonwale-baba-symbol-faith-harmony/d/134283 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

Convergence and Divergence-A Critical Analysis of Quranic, Liberal, and Neoliberal Values

By V.A. Mohamad Ashrof, New Age Islam 8 January 2025 Abstract: This monograph critically examines the intersections and divergences between Quranic values, liberal values, and neoliberal ideologies. By engaging in a nuanced analysis of Quranic teachings, liberal principles, and neoliberal perspectives, the study explores how these value systems address human dignity, social justice, and economic equality, assessing their compatibility in promoting these fundamental goals. The monograph posits that Quranic and liberal values share significant common ground, particularly in their emphasis on individual freedom, social responsibility, and the protection of human rights. In contrast, neoliberal values—centred on unregulated markets and profit maximization—are found to conflict with the ethical frameworks underpinning both Quranic and liberal thought. This study provides a contextualized understanding of the complex interplay between these value systems, offering insights that can inform policymakers, scholars, and community leaders seeking to foster greater understanding and cooperation between Muslim and liberal societies. John Stuart Mill's Enduring Insight In his seminal work, On Liberty, John Stuart Mill articulated a fundamental principle that has far-reaching implications for individual freedom, societal harmony, and the role of authority. As Mill so eloquently stated: "The only purpose for which power can be rightfully exercised over any member of a civilized community, against his will, is to prevent harm to others. His own good, either physical or moral, is not a sufficient warrant." (Mill, p.22) This profound statement, known as the "harm principle," establishes a clear boundary between the individual's sphere of autonomy and the legitimate exercise of power by authorities. Mill's principle is a deceptively simple yet profoundly powerful concept. By prioritizing the prevention of harm to others, it safeguards individual liberty while also protecting the well-being of the community. This principle serves as a vital check on the abuse of power, ensuring that authorities do not overstep their bounds and impose their will on individuals without just cause. Mill's warning against using power to impose a perceived good on individuals is a timely reminder of the dangers of paternalism. When authorities overstep their bounds and seek to dictate what is best for individuals, they risk undermining personal autonomy, stifling creativity, and fostering resentment. The harm principle serves as a vital check on such paternalistic tendencies, ensuring that power is exercised in a manner that respects individual dignity and agency. Mill's insight remains remarkably relevant in contemporary debates surrounding individual freedom, state intervention, and the role of authority. As societies grapple with complex issues like free speech, religious freedom, and moral regulation, the harm principle offers a valuable framework for navigating these challenges. By prioritizing the prevention of harm to others, we can foster a more just, tolerant, and free society. John Stuart Mill's harm principle is a testament to the enduring power of liberal thought. As we continue to navigate the complexities of individual freedom and collective well-being, Mill's insight reminds us that the sacred boundary of personal autonomy must be respected. By upholding this principle, we can create a society that values individual dignity, promotes social harmony, and safeguards the freedom to live life on one's own terms. Quranic Appraisal of John Stuart Mill's Harm Principle John Stuart Mill’s harm principle, a cornerstone of liberal thought, strikes a harmonious chord with numerous Quranic principles that champion individual freedom, societal welfare, and the prudent exercise of authority. This alignment demonstrates how timeless wisdom and modern philosophy can walk hand in hand, offering insights that transcend eras and cultures. The Quran places immense importance on the protection of human life and property, echoing Mill's insistence on minimizing harm as a foundation for a just society. It states, “Do not kill a soul that God has made sacred except for a just cause” (Q.17:33), a verse that rings out like a clarion call for the sanctity of life. Similarly, the Quran underscores the necessity of preventing harm to others, a core pillar of the harm principle: “Do not cause corruption on earth after it has been set in order.” (Q.2:195) This verse paints a vivid picture of society as a meticulously arranged garden, where acts of harm are akin to scattering weeds that disrupt its harmony and balance. Beyond these shared values, the Quran places great emphasis on personal autonomy and responsibility, mirroring Mill’s emphasis on individual freedom. It proclaims, “Say, 'The truth is from your Lord, so whoever wills—let him believe; and whoever wills—let him disbelieve.” (Q.18:29) This verse serves as a beacon of enlightenment, illuminating the inviolability of personal choice, a principle that lies at the heart of Mill’s philosophy, as long as that choice does not cause harm to others. Justice and fairness, which are the lifeblood of a thriving society, form another bridge between the Quran and Mill’s principle. The Quran exhorts believers to be unyielding in their commitment to justice: “O you who have believed, be persistently standing firm for God, witnesses in justice, and do not let the hatred of a people prevent you from being just.” (Q.5:8) This verse drives home the idea that justice is not merely a virtue but a duty, even in the face of hostility, embodying the spirit of impartiality that Mill advocates in his principle. In essence, John Stuart Mill's harm principle and the Quranic principles dovetail seamlessly, like two halves of a whole, in their shared commitment to safeguarding individual freedom, promoting societal well-being, and ensuring justice. The Quran’s focus on protecting life and property, preventing harm, upholding personal autonomy, and advocating justice reflects the common thread of moral reasoning that runs through both traditions, bridging centuries and cultural divides with profound harmony and wisdom. Liberalism, as a political and philosophical ideology, underscores the importance of individual freedom, equality, and the safeguarding of individual rights. At its heart, liberalism aims to elevate human well-being and dignity, fostering societies where people can flourish and realize their fullest potential. Similarly, the Quran offers a moral framework grounded in justice, compassion, and human dignity. Although liberalism and Quranic values emerge from distinct historical and cultural contexts, they share substantial common ground in their emphasis on justice, human dignity, and individual autonomy. Like two rivers flowing towards the same ocean, these two traditions converge on fundamental principles that shape the way individuals relate to themselves and others. Foundational Principles of Liberalism Liberal political philosophy is grounded in several fundamental principles. Firstly, it emphasizes individual liberty, recognizing the inherent value of individual autonomy and the right of individuals to make their own choices, provided they do not infringe upon the rights and freedoms of others. Secondly, liberalism champions equality, advocating for the fair and equitable treatment of all individuals, irrespective of their race, gender, religion, or any other inherent characteristic. This principle demands that all individuals be afforded equal opportunities and treated with dignity and respect. Thirdly, liberalism prioritizes the protection of individual rights, such as freedom of speech, freedom of assembly, and freedom of the press. These rights are considered essential for the flourishing of a free and democratic society. Furthermore, liberalism emphasizes democracy as the most legitimate form of government. It posits that power should ultimately reside with the people, either through direct participation or through elected representatives. Finally, liberalism upholds the rule of law, advocating for a system of governance based on impartial laws and a fair and equitable justice system that ensures accountability for all. These principles, while not always fully realized in practice, form the core of liberal political thought and continue to shape political discourse and social movements around the world. These principles are deeply concerned with human dignity, autonomy, and justice, much like the solid bedrock beneath a flourishing civilization. Below, we explore how Quranic values and liberal principles converge. 1. Equality and Justice The Quran and liberal thought share a common ground in their emphasis on justice and human dignity. The Quran affirms the inherent dignity of all human beings, declaring, "We have certainly honoured the children of Adam" (Q.17:70). This recognition of inherent worth is a cornerstone of Islamic thought and resonates strongly with the liberal principles of equality and human rights. Furthermore, the Quran emphasizes the importance of justice, urging believers to stand firm for justice, even if it goes against their own interests. This principle, outlined in Q.4:135, aligns with the liberal ideals of social justice, which seek to address inequalities and ensure fairness for all members of society. Both Islamic and liberal frameworks emphasize the importance of creating a just and equitable society where the rights and dignity of all individuals are upheld and protected. This shared commitment to justice serves as a powerful foundation for fostering understanding and cooperation between these two diverse perspectives. 2. Compassion and Mercy The Quran emphasizes compassion and mercy as defining attributes of God, describing Him as 'Ar-Rahman' (The Most Merciful) and 'Ar-Rahim' (The Most Compassionate). This divine attribute is reflected in the Quranic injunction to "show mercy to those on earth, and God will have mercy on you." (Q.21:107) Furthermore, the Quran encourages forgiveness and reconciliation, stating, "The reward of an evil deed is its equivalent. But whoever pardons and makes reconciliation – his reward is [due] from God." (Q.42:40) These Quranic principles resonate with liberal ideals such as empathy and restorative justice. Empathy, the ability to understand and share the feelings of others, is a cornerstone of human connection and compassionate action. Restorative justice, which focuses on repairing harm caused by crime and restoring relationships within the community, aligns with the Quranic emphasis on forgiveness and reconciliation. The emphasis on mercy and reconciliation in both traditions underscores a shared commitment to fostering harmonious and compassionate societies, like seeds planted in the soil of human understanding, waiting to bloom into peace. 3. Freedom and Autonomy The Quran emphasizes the importance of individual freedom and autonomy, stating, “Let there be no compulsion in religion.” (Q.2:256) This principle recognizes the importance of free will and the right of every individual to choose their own path. Furthermore, the Quran states, “Say, ‘The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve’” (Q.18:29), emphasizing that faith and accountability are personal responsibilities. This Quranic emphasis on individual autonomy resonates strongly with liberal principles, which prioritize the protection of individual liberties such as freedom of religion, speech, conscience, and expression. Liberalism also emphasizes the importance of voluntary association, respecting individuals' right to choose their affiliations and beliefs. Both Islam and liberalism value the pursuit of knowledge and understanding, encouraging individuals to make informed choices based on reason and critical reflection. This shared understanding of individual autonomy reinforces the idea that genuine faith and morality stem from free will, not coercion, like a bird soaring freely in the sky, choosing its own path. 4. Education and Knowledge The Quran emphasizes the pursuit of knowledge as a fundamental human endeavour. It states, "Recite, in the name of your Lord who has created." (Q.96:1-5), highlighting the importance of seeking knowledge and understanding. Furthermore, the Quran distinguishes between those who seek knowledge and those who do not, emphasizing the importance of intellectual curiosity and the pursuit of truth: "Say, ‘Are those who know equal to those who do not know?’” (Q.39:9). This emphasis on the pursuit of knowledge resonates strongly with liberal values, which prioritize education as a continuous and transformative process throughout life. Liberalism encourages lifelong learning, critical thinking, and the pursuit of new knowledge and understanding. Both traditions recognize that knowledge is not merely a collection of facts, but a source of empowerment, enabling individuals to make informed decisions, contribute to society, and shape their own destinies. By fostering a culture of learning and intellectual curiosity, both Islam and liberalism contribute to individual and societal growth, illuminating the path towards a more just, equitable, and enlightened world. 5. Environmental Stewardship The Quran emphasizes the importance of responsible stewardship of the environment. It describes God as the Creator of the heavens and the earth, stating, “He created the heavens without pillars that you see and has cast into the earth firmly set mountains.” (Q.31:10). Furthermore, the Quran recognizes humanity's role as God's stewards on Earth, stating, “He has subjected to you whatever is in the heavens and whatever is on the earth.” (Q.45:13). This implies a responsibility to utilize natural resources wisely and sustainably, ensuring their availability for future generations. This Quranic perspective resonates strongly with liberal environmentalism, which advocates for sustainable practices and the conservation of natural resources. Both traditions recognize the interconnectedness of humanity and the environment, emphasizing the need to find a balance between human needs and environmental protection. Just as a gardener nurtures a fragile garden, humanity has a responsibility to care for and protect the Earth, ensuring its sustainability for generations to come. The parallels between Quranic values and liberal principles demonstrate a shared concern for justice, compassion, and human dignity. While differences in context and emphasis exist, both frameworks advocate for a society where individuals are valued, empowered, and treated fairly. Recognizing these commonalities can serve as a foundation for fostering mutual understanding and cooperation between diverse communities. Ultimately, the shared human quest for justice and well-being acts as a bridge, spanning across the chasms of difference, uniting these philosophical and spiritual traditions in their shared aspirations for a better world. The Compatibility and Incompatibility of Neoliberalism with Quranic Values Neoliberalism, as a dominant global economic philosophy, emphasizes free markets, privatization, individual responsibility, and minimal government intervention. Its principles have shaped policies and economic structures worldwide. Conversely, Quranic values, rooted in divine guidance, prioritize human well-being, justice, and ethical conduct. Analysing the interplay between neoliberalism and Quranic values reveals areas of compatibility as well as significant tensions. Areas of Compatibility In the book, Ibn Khaldun (1332-1406), renowned Tunisian historian, sociologist, and Islamic scholar, developed, among other things, a theory of economic liberalism that advised governments to minimize taxes, secure private property, support free markets, and avoid budget deficits. He notes, that “Greater production and maximum efficiency can be obtained by trade and specialization through profit-seeking entrepreneurs who bear the consequences of their actions in terms of gains and losses the best State is the one that has minimal bureaucracy, minimum mercenary armies to keep law and order, and minimal taxation on its citizens to finance the activities of the State.” The World Bank has recently referred to him as “the first advocate of privatization.” (Glain, 2006) 1. Free Markets: The Quran acknowledges the importance of trade and commerce, encouraging believers to engage in lawful economic activities. Verses like “Do not consume one another's wealth unjustly but only [in lawful] business by mutual consent” (Q.4:29) and “When the prayer is concluded, disperse within the land and seek the bounty of God” (Q.62:10) align with neoliberalism's emphasis on free-market principles. This alignment reflects the idea that honest trade is the lifeblood of a thriving community, much like veins nourishing the body. The Quran’s endorsement of economic activity supports entrepreneurship and innovation, echoing the adage, "Nothing ventured, nothing gained." 2. Private Property: Quranic teachings uphold the sanctity of private property. For instance, “And give the relative his right, and [also] the poor and the traveller, and do not spend wastefully” (Q.17:26) reflects the recognition of individual ownership. This resonates with neoliberalism, which places significant emphasis on property rights as a foundation for economic stability and growth. In this shared value, property becomes a "cornerstone of prosperity," akin to a tree rooted in fertile soil, providing shade and sustenance. 3. Individual Responsibility: The Quran emphasizes personal accountability and agency. “Whoever goes astray only goes astray to the detriment of his soul. And no bearer of burdens will bear the burden of another” (Q.17:15) underscores the importance of individual responsibility. Similarly, neoliberalism promotes the idea that individuals should take charge of their economic and social outcomes, advocating for self-reliance and merit-based success. This alignment mirrors the saying, "You reap what you sow," highlighting the intrinsic link between effort and outcome. Areas of Incompatibility 1. Economic Inequality: Neoliberalism, while fostering economic growth, has been criticized for exacerbating income inequality. The Quran, however, condemns economic disparities and exploitation. “God has favoured some of you over others in provision. But those who were favoured would not hand over their provision to those whom their right hands possess.” (Q.16:71) critiques unequal wealth distribution. The Quran’s stance paints a vivid picture of wealth as a flowing river meant to irrigate all lands, not just a select few. Moreover, believers are urged to practice ‘Adl (justice) and Ihsan (benevolence), ensuring fairness in wealth allocation. 2. Social Welfare: A core Quranic principle is the obligation to care for the poor and vulnerable. “Righteousness is in one who gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller.” (Q.2:177). Zakat (mandatory almsgiving, and voluntary charity) are institutionalized means to ensure societal welfare. Neoliberalism’s reduction of state-supported social programs often contradicts this emphasis, potentially leaving marginalized groups unprotected. The Quran’s approach is like a safety net, catching those who might otherwise fall through the cracks. 3. Environmental Stewardship: The Quran commands believers to act as stewards of the earth. “It is He who has made you successors upon the earth.” (Q.31:10) emphasizes environmental responsibility. Neoliberal policies, with their focus on economic growth and deregulation, have often been linked to environmental degradation, conflicting with the Quranic ethos of sustainable resource management. This divergence is akin to building a house of cards on a crumbling foundation—short-term gains at the expense of long-term stability. 4. Regulation of Markets: Quranic ethics advocate for fairness and transparency in trade. “Woe to those who give less [than due], who, when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss” (Q. 83:1-3). Neoliberalism’s minimal regulatory framework risks enabling exploitative practices, undermining the Quranic call for justice in economic transactions. Unregulated markets can become a "wild west," where the strong prey on the weak, contradicting the Quran’s vision of balanced and ethical trade. Areas of Tension 1. Role of Government: Neoliberalism’s advocacy for limited government intervention contrasts with the Quranic recognition of governance as a means of ensuring justice. “O you who have believed, obey God and obey the Messenger and those in authority among you.” (Q.4:59) reflects the Quran’s acknowledgment of legitimate authority. Effective governance is necessary to enforce ethical practices and protect vulnerable populations, creating a tension with neoliberal priorities. This tension can be likened to a tug-of-war between the scales of justice and the invisible hand of the market. 2. Globalization: Neoliberal globalization promotes interconnected markets but has been criticized for prioritizing profit over equity. The Quran emphasizes fairness and justice in economic dealings, as seen in “Establish weight in justice and do not make deficient the balance” (Q.55:9). Global policies that exploit labour or resources of weaker nations undermine this Quranic ideal. This imbalance is akin to a seesaw, where one end rises at the expense of the other, defying the Quran’s call for equilibrium. While Quranic values and neoliberalism share certain compatibilities, such as support for free markets, private property, and individual responsibility, they diverge significantly on issues of economic inequality, social welfare, environmental stewardship, and market regulation. The Quran’s principles prioritize "lifting all boats" rather than letting the tide favour a select few. Its emphasis on justice, equity, and collective well-being often stands in stark contrast to neoliberal priorities, which tend to prioritize profit and individualism. For a more harmonious integration, policymakers inspired by Quranic ethics must critically engage with neoliberal frame-works, advocating for a balance that upholds social justice, ethical governance, and sustainable development. In this quest, the Quran’s teachings serve as a compass, guiding humanity towards a path where ethics and progress walk hand in hand. Rethinking the Intersection of Islam and Liberalism Islamic jurisprudence often diverges from the true values espoused by the Quran. A striking illustration of this disconnect is the prevalence of Muslim apostasy and blasphemy laws, which contradict the Quran's emphasis on freedom of conscience and tolerance. Regarding the Muslim apostasy law, Iranian Islamic philosopher Abdolkarim Soroush astutely observes: "Forcing individuals to profess a faith... does not create a genuinely religious society, but rather a monolithic and intimidated collective of subjugated, submissive, and hypocritical individuals." (Soroush, p. 142) The Muslim world's historical resistance to abolition has largely faded, but a similar mind-set persists in resisting other liberal values promoted by Western societies, such as freedom of expression, religious freedom, and gender equality. This resistance is, in part, a response to the West's complex and often troubling history with Muslim societies. The legacy of colonialism, occupation, exploitation, and domination has undermined the West's claims to humanitarian ideals, making it challenging for many Muslims to embrace modernity, especially when imposed through coercion or manipulation. The hypocrisy of Western powers, prioritizing their interests over professed values, is a legitimate subject of criticism. In this context, self-appointed guardians of Islamic tradition, including Salafis, Islamists, and rigid conservatives, have emerged as vocal opponents of modern liberal values. These "Puritans" often exceed the orthodoxy itself in their zeal, fuelled by a reactive mind-set and the enhanced authority afforded by modern bureaucratic systems. The terrorist attacks on New York City and the Pentagon have brought Muslim theology under intense scrutiny, with some Americans perceiving a clash between Islamic values and Western liberal principles. However, this perceived dichotomy oversimplifies the complexities of Islamic civilization and its diverse interpretations. Paradoxically, the realization of liberal values often requires a nuanced approach that balances progress with a thoughtful reconsideration of tradition. In some cases, revisiting aspects of Islamic heritage can reveal surprisingly liberal orientations that surpass modern notions held by Muslims. This highlights the importance of critically engaging with the past to inform a more inclusive and equitable present. By acknowledging the complexities of Islamic tradition and the West's troubled history with Muslim societies, we can work towards a more nuanced understanding of the relationship between Islam and liberal values. Liberal Values Are Mostly Quranic Values while Neoliberalism has Some Incompatibility The Quran, often misunderstood as being at odds with liberal values, is, in fact, deeply in tune with many of the principles upheld by liberal ideologies. A deeper exploration of the Quran reveals that values such as individual freedom, social justice, intellectual curiosity, and human dignity are foundational in both Quranic teachings and liberal thought. Like two pieces of a puzzle, these values fit together harmoniously, even though they emerge from different historical contexts. The Quran and liberalism share common ground in their emphasis on individual freedom, social justice, critical thinking, and protection of human rights. Quranic values prioritize personal autonomy, fairness, and intellectual curiosity, aligning with liberal principles. However, neoliberalism, with its focus on unregulated markets, profit maximization, and minimal government intervention, is incompatible with Quranic values. The Quran condemns economic exploitation, hoarding of wealth, and neglect of the vulnerable, which are often perpetuated by neoliberal policies. In contrast, Quranic values promote a just distribution of resources, collective responsibility, and the protection of human dignity. Liberal values such as individual freedom, social justice, intellectual inquiry, and human rights protection are deeply rooted in Quranic teachings. The Quran and liberalism share common principles that promote human dignity and social harmony, much like two companions on a shared journey. However, neoliberalism, with its emphasis on unregulated markets and prioritization of profits over people, diverges from Quranic values. The Quran condemns economic exploitation and advocates for social responsibility, whereas neoliberalism often perpetuates inequality. Muslims can embrace liberalism's core tenets – justice, freedom, and human dignity – while critically rejecting neoliberalism's extreme aspects that clash with the Quranic vision of a fair and just society. In the interplay of ideologies, Quranic values and liberalism move in harmony, while neoliberalism falters. Bibliography Glain, Stephen, “Islam in Office,” Newsweek International, July 3, 2006 Mill, John Stuart, On Liberty, 2nd ed, London: John W. Parker and Son, West Strand, 1859 Soroush, Abdolkarim, Reason, Freedom, and Democracy in Islam: Essential Writings of Abdolkarim Soroush, Eds: Mahmoud Sadri and Ahmed Sadri, New York: Oxford University Press, 2000 ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/convergence-divergence-quranic-liberal-neoliberal-values/d/134276 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

Reopening Of Notre Dame De Paris: “Nothing Is Impossible For The French” - Attributed To Napoleon

By S. V. Kirubaharan for New Age Islam 8 January 2025 On 19 April 2019, the World’s most highlighted news was that Notre-Dame de Paris - NDP, the Cathedral was on fire. Popular television, international media, and others from around the world rushed to the Paris scene to get news as it came out from the fire-fighters. The Paris Fire Brigade (in French - Brigade des Sapeurs-Pompiers de Paris, BSPP) is a French Army unit serving as France's primary fire and rescue service. Notre Dame De Paris ----- Some people could not accept the NDP scenario; they were screaming, crying, and shouting as they watched. The NDP is situated in the 4th district of Paris, on Cite Island; the police administrative office in Cite and a hospital are within the immediate surroundings. All the roads leading to the NDP were closed, and people waited overnight closer to the NDP until the fire-fighters extinguished the fire. The fire caused millions worth of damage. It destroyed most of the NDP’s wooden roof and the cathedral's wooden spire (flèche) and severely damaged its upper walls. However, the stone arched ceilings prevented damage to the interior of the NDP, the actual Church. Most people around the world were not aware that the Church's interior, with its strong stone walls, pillars, and towers, was not damaged. Images and reporting by the media worldwide gave a different picture, implying that the whole Church was burned and everything destroyed – giving the wrong message to the people that the entire Church was in ashes. Even after the reopening of the NDP, a leading newspaper ran a news item headlined, “Notre Dame rises from the ashes at last…..” What happened was as follows - when the fire broke out on the roof of the NDP, almost all the wooden roofs were severely damaged. However, the fire-fighters fought hard to prevent the fire from damaging the interior part of the NDP. It was obvious that two pipe organs in the Altar in the inner Church and some rose windows were damaged due to dust, smoke, and water used by the fire-fighters, but not the whole inner NDP. Investigators believe this fire may have started with a cigarette or an electrical short circuit. But some say the cause has yet to be determined and do not know when, and others say it will never be found! Built In 12th Century Here, I would like to give a brief overview of the NDP. It was built in the 12th century. In 2012 the 850th jubilee anniversary was celebrated. I leave further historical details to the historians. As the NDP was constructed before 1905, it is the property of the French government and has been under the statutory guardianship of the Holy Sepulchre of Jerusalem since 1923, which we visited in 2014. In 1990, it was designated as UNESCO World Heritage site. Before the fire, nearly 15 million visitors were recorded annually. Within two days of the fire, French President Emmanuel Macron designed a five-year plan to restore the NDP. Some predicted that it would take decades to restore. However, the French have proved their capacity and capabilities – a French proverb says, “impossible n'est pas français" (In English, nothing is impossible for the French). According to various sources, almost 900 million Euros were raised from more than 300,000 donors worldwide. The reopening ceremony took place on 7 December 2024. President Macron and more than 1500 dignitaries, including more than fifty Heads of State, participated. As this was a high-security affair, the French media doubted whether all Heads of State were invited. Participating Heads of State include - Donald Trump, former president and president-elect of the USA; the Prince of Wales, representing the UK; Volodymyr Zelensky, president of Ukraine; François Legault, 32nd premier of Quebec province of Canada; Gordana Siljanovska-Davkova, president of North Macedonia; Nechirvan Barzani, president of the Kurdistan Region of Iraq; Vjosa Osmani, president of Kosovo and First Gentleman Prindon Sadriu; Faure Gnassingbé, president of Togo; Umaro Sissoco Embaló, president of Guinea-Bissau; former US Secretary of State John Kerry; the world’s richest man Elon Musk and many others. Noted absentees were Pope Francis and Heads of State from Asia, South America and the Middle East. Noted Absentees The Pope could not attend the reopening ceremony due to his pre-planned visit to the birthplace of Emperor Napoleon (I) Bonaparte, the French island of Corsica on 15 December 2024. Therefore, the Pope expressed his message and prayer at the reopening ceremony of the NDP. However, John Paul II and Pope Benedict XVI visited NDP in the past. John Paul II visited twice in 1980 and 1997, and Pope Benedict XVI once in 2008. Even though there are many Christian countries in Asia and Latin America (South America), none of their Heads of State were seen attending this ceremony. For example - in Asia, the Philippines has the third-largest Roman Catholic population in the world; East Timor almost one hundred percent Christian, Lebano and South Korea. In Latin America, nearly all countries, especially Argentina, Colombia, Paraguay, and Peru, are Catholic. In the meantime, except for the Kingdom of Saudi Arabia, all other countries in the Middle East have Christian citizens; there are churches in those countries. Prince Mouldy Rachid of Morocco, representing the King of Morocco, was the only Head of State in that region who attended this reopening. President Macron, in his speech said, “For more than eight centuries, this cathedral has been here. It resisted two world wars, many battles and campaigns. The decision to rebuild Notre Dame was about our capacity to save, restore, and sometimes reinvent what we are by preserving where we come from. This is a message of achievement”. He expressed the gratitude of the French nation for the restoration of the Notre Dame cathedral after the devastating fire, saying: "we have rediscovered what great nations can do - achieve the impossible". Still Some Work Remains Now, Notre Dame de Paris is reopened for the public to pray and attend masses. Still, some work remains - the restoration of the chevet, in French, the eastern end of a Church, containing the apse and ambulatory, and the installation of the stained glass windows. This will be completed this year and next year. Paris is usually full of tourists and other people. During the festive season, the monuments, including Notre Dame de Paris, are overcrowded. I go to the NDP whenever I pass this place. The main difference between then and now is that there is much more lights in the NPD after the stone arches have all been cleaned. Also, there are marvellous, huge artworks loaned from the famous Louvre and other Parisian museums, and churches in neighbouring countries on a rental basis. According to the information, NDP’s new paintings, commissioned after a competition open to artists are in the process of being reproduced as tapestries to replace the temporary loaned artwork. As we entered the NDP, we saw rows of the public in their hundreds, waiting to visit in the freezing cold in front of the NDP. Visitors without reservation are allowed only at specific intervals to prevent overcrowding in the Church. The NDP authorities are particular about any illegal selling of entrance tickets by racketeers. Therefore, the public can enter in two possible ways. One is to obtain free reservations via the Cathedral’s website, https://www.notredamedeparis.fr/en/. The other way is to wait in the long queues, for long hours outside the NDP. Visitors to NDP Free reservations are on a first-come, first-served basis and can be made only within two to three days. Group visits are possible only from 9 June 2025, but reservations can be made from March. Visitors are cordially welcomed at the main door of the NDP, and there are many security personnel inside the Church. Volunteers answer questions in many languages. In every nook and corner, people can light candles and pay donations with bank cards and at till boxes. Plenty of souvenirs are on sale inside the Church, and anyone can buy an official souvenir medal of NDP’s reopening from automatic machines, for three Euros. Photographing is allowed in any part of the NDP except places allocated for prayers. As usual, a few areas are designated for confession. Some Churches in France are known as both spiritual and cultural monuments. In other words, they hold mass and services while visitors are allowed to experience the cultural monument. In Paris, NDP and Sacré-Cœur Paris are very popular in these aspects. No distinction in time is made between the sacred and the secular. These churches are not closed to visitors when the mass is held. For some non-Christian Tamils and Singhalese in Paris, the Sacré-Cœur in Paris is known as the ‘White Church’ because it is made of white stone. This fictional name sometimes creates massive confusion. URL: https://www.newageislam.com/spiritual-meditations/notre-dame-de-paris-french-napoleon/d/134275 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

Oyo's New Customer Policy Smacks Of Prudery And Puritanism

By Sumit Paul, New Age Islam 8 January 2025 Oyo said on Sunday (December 5) that it would require proof of marriage for couples checking into hotels in the city of Meerut, located almost 80km away from the national capital Delhi. “Under the revised policy, unmarried couples will no longer be welcome to check in,” Oyo said in a statement. “All couples will be asked to present valid proof of relationship at the time of check-in, including for bookings made online. Oyo has empowered its partner hotel’s discretion to decline couple bookings based on their judgment, aligning with local social sensibilities.” The policy change was driven by requests from local hotel owners who wanted the discretion to deny access to unmarried couples – something Oyo did not previously allow them to do. Super Hotel O Raj Palace ----- Oyo said that the policy’s rollout in Meerut could expand to other cities. Ridiculous! Isn't it? Relationship 'status' of the couples for a valid stay at an Oyo hotel! First of all, why should married couples go to an Oyo hotel for a few hours of 'intimate' togetherness? They'll do that in the privacy of four walls as they're 'legally' married. Does the State or society issue some kind of 'relationship status' to the lovers? Who issues it? I'm in urgent need of it! Joking aside, the law of the land allows consensual couples to make love without the fear of society and silly legalities. It's not illegal or criminal. Mind you, it's not promiscuous behaviour if two adults decide to be 'intimate' (using a euphemism). Nor am I promoting promiscuity on this site. My point is: Now where'll these ill-fated people go and why's sex eternally condemnable in this country? Prudery is in the DNA of Indians. An Urdu poet aptly said, "Jo Jismfaroshi Ko Gunaah Kahte Hain/Raat Andhi Galiyon Mein Panaah Lete Hain " (those who condemn flesh-trade/Surreptitiously visit those ' disreputable' alleys at the dark of night). Today, the country of Kamasutra, Koka Shastra and Anangshastra is sexually the most repressed country. ' Modern' Indian society's attitude towards sex and carnality is exceedingly dubious. Moral prudes like M K Gandhi, Rajshri Purushottam Das Tandon and now this government have demonised human sexuality in such a powerfully perverted manner that we've begun to believe that sex is the cardinal sin. The sanctity of sex was sullied by the prudes, puritans and sanctimonious characters. What an irony, when the Muslims were peeling off the skin of the Persian mystic Mansoor al Hallaj in 922 for proclaiming An-al-Haq (Upanishadic Aham Brahmasmi), almost simultaneously, the kings of Chandel dynasty in Central India were building the famed temples of Khajuraho and revelling in sensual pleasure by sculpting the effing images on the walls and interiors of those temples. Sex in ancient India was a sacred thing. Kama was the lifeline of Indian consciousness. Such a sexually advanced Indian society developed a muddled attitude and approach towards sex only after the foreign invasions of Muslim invaders and Christian missionaries. An enslaved country and its people lose all their perceptional moorings and liberal values by assimilating the ethos of the rulers. Exactly the same happened to us. Islam's conservative scriptural understanding of sex, Biblical orthodoxy and Victorian morality turned sex into a taboo. That taboo still persists. Can you imagine that an erudite scholar and philosopher like Dr Sarvapalli Radhakrishnan wondered why sex was a social stigma in ' modern' India, whereas the ancient India before Islamic and Christian invasions, allowed women to practise Niyog (picking up men of their choice, equivalent to today's gigolo phenomenon). A marvelous magazine like Playboy is still not available in India though it's not just famous for its tastefully erotic centrespreads but also for its perceptive articles, book and film reviews and the most perspicuous interviews. Yours truly used to write about food and wine ( the most powerful aphrodisiacs!) for the English and French editions of Playboy and never felt embarrassed as a gourmet and oenologist writing for a world famous girlie magazine. Rather, he felt proud and happy as Playboy would unfailingly send the contributor's copy to him along with his handsome remuneration! His medico father was also its health advisor for many years. Now-defunct Debonair (existed from 1972 to 2015) was never accepted by prudes. Its readers were branded as lecherous priapics by the ' morally upright ' and hypocrite Indians. In such sexually repressive and oppressive times and climes, how can we all have a balanced attitude towards sex? Agreed, no sane person will ever approve of sexual bohemianism of Osho, Marquis de Sade, Grigori Rasputin and Giacomo Casanova, but at the same time, healthy sex as an integral part of human existence cannot either be branded as unrestrained libertinism. There's a need to evolve sexually in thoughts and patterns. Having a healthy attitude towards sex will make the whole thing (grudgingly) acceptable by people and useless policy makers. Is Oyo listening? ---- 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/current-affairs/oyo-policy-prudery-puritanism/d/134274 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

Kanifnath Shrine: A Unique Symbol of Syncretic Traditions in Maharashtra

By Sahil Razvi, New Age Islam 8 January 2025 The Kanifnath Shrine in Madhi, Maharashtra, embodies syncretic traditions, attracting both Hindu and Muslim devotees. Known for its legends, festivals, and unique rituals, the site blends cultural harmony with spiritual significance. Managed by hereditary priests and Mujawirs, it highlights the coexistence of diverse faiths despite occasional communal tensions. Main Points: The Kanifnath Shrine in Madhi, Maharashtra, is a symbol of Hindu-Muslim unity, attracting devotees from both communities. The shrine is famous for distinctive practices, including a narrow gate that only the faithful can pass through, symbolizing purity and devotion. Festivals and celebrations at the shrine reflect its rich history and its role as a center of spiritual harmony. The shrine is managed by both Hindu priests and Muslim mujawars, representing its inclusive nature. While celebrated for its unity, the shrine has faced occasional communal tensions, highlighting the need to preserve its harmonious legacy. ------ Beautiful Kanifnath temple at Pune ------ The temple shrine of Kanifnath is situated at Madhi village in Pathardi Taluka of Ahmadnagar district, Maharashtra. Madhi is approximately seven kilometers from Pathardi town. The village is multi-caste, with no Brahmin households, and about 15% of its population is Muslim. The hill where the shrine is located is locally called Gul Tekri. While Hindus currently refer to the saint as Kanifnath, he was previously known as Kanhoha among Hindus and as Shah Ramzan Mahi Sawar by Muslims. Nature of the Shrine The Kanifnath shrine, perched on a hilltop, resembles a fort from a distance. It features a large wooden gate, accessible via a flight of stairs. Upon entering, visitors see the samadhi (commemorative memorial) of Chaitanya, one of Kanifnath's disciples, to the right. Adjacent to this is the Samadhi of Gorakhnath. On the right-hand side of the entrance gate, under a pomegranate tree, lies the shrine of Mahishamardini. Nearby, there is a stone idol of a bull, with a trident erected next to it. Women devotees often worship at Mahishmardini’s shrine, tying strings or green bangles to the tree’s branches as part of their Mannat (vows). These practices bear similarities to rituals observed at Dargahs in Maharashtra. Inside the main temple room, Kanifnath’s Samadhi-Turbat resembles the graves seen in Dargahs. Both Hindus and Muslims visit the shrine. Many saffron-clad sadhus can also be seen in the temple complex. Arabic inscriptions adorn the walls outside the temple. The shrine is managed by a registered trust established in 1954. Kanifnath is regarded as one of the Nau Naths (nine saintly gurus) revered by Hindu Maharashtrians. He is believed to be the disciple of Jalindranath. Legends Associated with Kanifnath According to legend, Kanifnath was born in the Himalayas from a divine act by Brahma. He meditated for twelve years standing on his big toe. During his pilgrimage, Kanifnath defeated Hanuman in Saurashtra and later encountered Gorakhnath, engaging in a contest of supernatural powers. Gorakhnath eventually introduced him to Jalindranath, who accepted him as a disciple. The temple is said to have been constructed by Pilaji Gaekwad, a king, in 1780. The domed building on the southeast corner, known as Baradari, was built in 1731 by Sahu Raja, Shivaji’s grandson, to fulfil a vow after his release from the Mughal camp. The saint’s tomb was built by Deshmukh of Baramati to regain his eyesight. Festivals and Rituals The shrine sees heavy footfall daily, with larger crowds on Sundays, Mondays, Tuesdays, Thursdays, and Fridays. Devotees offer sweets, malida (a sweet dish), and occasionally goats. Two major annual Yatras (festivals) are celebrated at the shrine: Badi Yatra: Held 15 days after Gudi Pawda, the Marathi New Year. Chhoti Yatra: A Muslim-centric festival where a Chadar (sacred cloth) is brought in procession on horseback and taken around the village shrines. Sweets are distributed to devotees. Additionally, the Ekadashi before Gudi Pawda is marked by a ritual where a flag (Nishan) is taken from Madhi to Paithan. Water is fetched from the Godavari River in Paithan on Amavasya (the dark moon night) before Gudi Pawda, a practice linked to Sadullah Baba of Paithan. The Muslim Connection A hereditary Muslim Mujawir family is attached to the shrine. According to their accounts, Kanifnath is also known as Hazrat Shah Ramzan Mahi Sawar Chishti. One legend narrates how Kanifnath’s guru, Syed Baba, used divine powers to revive a cow for Kanifnath, teaching him a sacred mantra. Another story describes Syed Baba’s blessing that thousands of people would fetch water for Kanifnath, a ritual observed during the Yatra. Kanifnath is also credited with defeating three man-eating demons—Dalim Ayi, Dhondi Ayi, and Lene Ayi. Lene Ayi’s remains are symbolized by a rock at the shrine of Mahishamardini. Dhondi Ayi has a small temple nearby, while Dalim Ayi, less ferocious, was made Kanifnath’s sister and given the honour of offerings. Kanifnath reportedly took Zinda Samadhi (live burial) in 1360 CE. Since then, two hereditary caretakers have been assigned to the shrine—a Hindu and a Muslim. Today, four Muslim mujawar families alternate as caretakers annually. Communal Strife In recent years, communal tensions have emerged, attributed more to disputes over resources than religious issues. Hindu trustees have tried to limit the role of Muslim caretakers and stopped goat sacrifices at Mahishmardini’s shrine. However, Hindu nomadic tribes continue the practice outside the premises. Despite challenges, the shrine remains a unique symbol of communal harmony, with devotees from all faiths flocking to pay their respects to Kanifnath, revered as both a Hindu saint and a Muslim Wali (saint). References: Hindu-Muslim Syncretic Shrines and Communities - Page 37 antagonistic tolerance: competitive sharing of religious sites and spaces timothy dale walker Culture of Inequality: The Changing Hindu–Muslim Relations The Politics of Soft Hindutva ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/interfaith-dialogue/kanifnath-shrine-syncretic-traditions/d/134273 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