When Saraswati Puja celebrated peacefully in Bangladesh

By NJ Thakuria, New Age Islam 5 Feb 2025 Guwahati: The dwindling Hindu population of Bangladesh celebrated Saraswati Puja peacefully to worship the deity of wisdom, knowledge, and arts on 3 February 2025 across the trouble-torn south Asian nation. As Saraswati Puja is a major religious festival of the Hindu community in the neighbouring country, the devotees celebrate the occasion every year amid enthusiasm, festivity and religious fervour seeking blessings to enhance their creative endeavours in respective fields. All Hindu temples along with universities, colleges, schools and other educational institutions across Bangladesh organized the festival with traditional gaiety. Dhaka University premises attracted a large number of devotees with 74 Puja Mandaps by the students, teachers and employees belonging to various departments. All-female dormitories on DU campus also worshiped the graceful deity of knowledge and wisdom. Two other advisers in the interim government of Bangladesh visited the festival in DU premises, where they expressed hope for a religiously harmonious and discrimination-free Bangladesh. Both Nahid Islam and Asif Mahmud Shojib Bhuiyan reiterated the pledge to build a discrimination-free, prosperous, and religiously harmonious Bangladesh. Jagannath University campus in south Dhaka, where over 30 Puja Mandaps were erected by the devotees, witnessed a woman preacher performing the Saraswati Puja rituals. Samadrita Bhoumik, a student of the English department led the rituals including Bani Archana, Arati and Pushpanjali for the participants. She, in fact, had taken the initiative for the second time to break the traditional belief that only male Brahmins can perform Puja rituals, whereas there is no such scripture. Another adviser to the caretaker government in Dhaka, Dr Bidhan Ranjan Roy also attended the Bani Archana ritual at Ramna Kali Mandir in the capital city, where he commented that Saraswati Puja plays a crucial role in fostering a knowledge-based society as it upholds the value of wisdom and humanity. Dhakeshwari Mandir, Siddheswari Mandir, Ramakrishna Mission, Maa Anandamayi Ashram, Stamford University, Dhaka College, Eden Girls' College, Tejgaon College with many other institutions in north and south Bangladesh also celebrated the festival. Saraswati Puja remains an integral part of Basanta Panchami, which falls on 5th day of the bright fortnight (Shukla Pakhya) in the month of Magh under Hindu lunar calendar. The festival also marks the transition from winter to spring season and it’s believed that Devi Saraswati was born on the sacred day to bless the human race with her eternal spirit of learning and intellectual pursuits. Besides the Hindu majority nations Bharat and Nepal, a very similar celebration is observed in Japan also, where Goddess Benzaiten is worshiped as the deity of wisdom, music, and learning. Some traditions in ancient Greece and present day China also reflect similar fortitudes. The festival is widely regarded in eastern India, precisely in West Bengal, Assam and Tripura, where the students, academicians, scholars, writers, journalists, lawyers, painters, musicians and other professionals worship the deity adoring a Veena (musical instrument), a manuscript (symbolizing knowledge), a garland (rosary) on hands and also accompanied by a divine swan symbolizing the purity and serenity. Also described as Vagdevi (Goddess of Speech), the deity finds place in Rig Veda, one of the four sacred ancient Indian collection of Vedic Sanskrit hymns, where Saraswati is primarily described as a mighty river as well as a goddess of truth, wisdom and eloquence. However unpleasant news came from Kolkata as the city-based Jogesh Chandra Chaudhuri Law College , where Saraswati Puja organizers needed police surveillance as some ‘outsiders’ threatened the girl-students with rape for organizing the festival. Following a petition filed by some students, Calcutta High Court directed the city police to engage a top-ranked official to monitor the security scenario during the festival so that the students celebrate the festival without any hindrance. Earlier, Bangladesh President Mohammed Shahabuddin and the interim government chief Professor Muhammad Yunus greeted members of the Hindu community on the auspicious occasion with separate messages. President Shahabuddin emphasized on the nation’s rich legacy of communal harmony saying that Bangladesh stands for mutual coexistence and respect. From ancient times, the people of this land have practiced their respective religions and traditions in harmony. To preserve this glorious heritage, every citizen must play their part, added the President urging everyone to use the knowledge not just for personal growth but the betterment and service to humanity. Prof Yunus in a message termed Bangladesh as an abode of communal harmony, where the people of all religions, caste and creeds live together for thousands of years. Reflecting on the historic student-led uprising in July and August 2024, which ushered in the interim government, the Nobel peace laureate highlighted the importance of inclusivity and equal rights. The unprecedented rebellion generated by the students, workers and common Bangladeshi nationals even compelled Prime Minister Sheikh Hasina to flee from Dhaka and take temporary shelter in India, which flared up attacks on Hindus and other religious minorities in the Muslim majority nation. Prof Yunus stated that his regime has been working tirelessly to improve the fate of all Bangladeshi nationals irrespective of race, religion, and caste ensuring equal rights to them. --------- URL: https://newageislam.com/current-affairs/saraswati-puja-celebrated-peacefully-bangladesh/d/134528 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

Gift-Giving in Islam: A Sunnah of Compassion and Generosity

Gift-Giving as a Reflection of the Sunnah By Kaniz Fatma, New Age Islam 5 Feb 2025 Main Points • Giving gifts in Islam reflects the Sunnah of Prophet Muhammad (peace be upon him), emphasizing sincerity and intention over material value. • The Prophet (peace be upon him) taught that gifts remove malice and foster goodwill, helping to heal relationships and strengthen bonds. • Gifts given with the intention of pleasing Allah become acts of charity (sadaqah), turning them into spiritual rewards. • Simple, thoughtful gestures like notes, shared meals, or digital gifts can revive the Sunnah, strengthen relationships, and promote generosity. ====== In today’s world, where the demands of modern life often overshadow our connections with others, the simple yet powerful act of giving gifts stands as a profound reminder of the values taught by the Prophet Muhammad (peace and blessings be upon him). The tradition of gift-giving in Islam is not just a social practice but a significant expression of love, kindness, and compassion, deeply rooted in the Sunnah. The Prophetic Guidance on Gift-Giving A heartfelt question was once posed by a young man on social media, asking fellow Muslims how to live by the Sunnah—the teachings of the Prophet Muhammad (peace be upon him). In his quest to understand the five pillars of Islam, which include the Shahada (declaration of faith), prayers, Zakat, fasting, and Hajj, he sought further insight into what it truly meant to follow the Prophet's way. A fellow Muslim responded with a beautiful explanation that helped shift the focus from rituals to the deeper meaning behind the Sunnah. He explained that the word Sunnah in Arabic means “a path or a way to live by” and elaborated on a profound Hadith: "I have only been sent to perfect good morals" (Bukhari). This succinct teaching of the Prophet emphasizes that the essence of Islam is not just about performing rituals, but about embodying high moral character—acts of kindness, compassion, and humanity. Acts of Kindness: A Key Prophetic Practice Among the most accessible ways to bring the Sunnah into our daily lives is through the simple act of giving gifts. This practice, which was dear to the Prophet Muhammad (peace be upon him), goes beyond material exchange. It is a reflection of the profound spiritual connection we share with others, and it serves as a bridge for strengthening relationships and spreading love. The Prophet (peace be upon him) said: “Give gifts to one another, for gifts remove malice from the hearts” (Tirmidhi). This Hadith encapsulates the transformative power of gifts to heal wounds, foster friendship, and promote harmony. The Prophet’s life offers numerous examples of his approach to gift-giving, where he would often exchange simple but meaningful gifts with his companions to strengthen bonds of brotherhood. The Prophet’s practice showed that the value of a gift lies not in its material worth but in the love, thoughtfulness, and intention behind it. Whether it was a cup of milk or a handful of dates, he graciously accepted all gifts, teaching us that it is the sincerity of the gesture that matters most. Reconnecting with the Sunnah in today’s World In today’s fast-paced, technology-driven world, the essence of gift-giving remains as important as ever, though it may often be overshadowed by the convenience of mass-produced, impersonal items. However, Islam’s approach to giving gifts encourages us to be mindful and intentional in our actions. Small, thoughtful gestures, such as a handwritten note, a personal phone call, or a meal prepared for a friend, are all meaningful ways to reconnect with the spirit of the Sunnah. Modern technology also offers new ways to engage in the tradition of gift-giving, such as digital gifts like e-books, charitable donations, or a heartfelt message. These gestures, though intangible, reflect the same spirit of kindness and generosity that the Prophet Muhammad (peace be upon him) exemplified. They remind us that the essence of gift-giving lies in the intention to connect and uplift. Gift-Giving as an Act of Worship In Islam, gift-giving is elevated beyond mere social exchange to an act of worship. When gifts are given with the intention to please Allah, they become acts of charity (Sadaqah), turning simple gestures into a source of spiritual reward. The Qur’an emphasizes the importance of generosity, stating: “[They] spend [in the cause of Allah] during ease and hardship” (Qur'an 2:177). The intention behind gift-giving is crucial in Islam. The Prophet (peace be upon him) said: “The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended” (Bukhari). Thus, gift-giving should not be driven by the desire for recognition or reciprocation but by the genuine intention of fostering goodwill, building relationships, and making others feel valued. Practical Steps to Implement the Sunnah of Gift-Giving Reviving the Sunnah of gift-giving in our daily lives can begin with small, spontaneous acts of kindness. A simple token, such as a smile, a cup of coffee, or a thoughtful message, can brighten someone's day and strengthen the bonds of affection. Teaching children the value of giving through simple gifts will ensure this noble tradition is passed on to the next generation. Additionally, consider giving gifts outside of special occasions, such as Eid or weddings. Unexpected acts of kindness often carry more emotional significance and demonstrate that our care for others is not bound by any specific event. Furthermore, supporting local businesses or ethical brands when choosing gifts aligns generosity with sustainability and community care, ensuring that our acts of giving also benefit the greater good. Conclusion Gift-giving, as taught by the Prophet Muhammad (peace be upon him), is far more than just a social custom. It is a practice rooted in love, generosity, and the nurturing of deep, meaningful relationships. By following the Sunnah of gift-giving, we can cultivate a spirit of compassion, strengthen our ties to one another, and reflect the timeless values of Islam in our modern lives. Gift-giving is a simple yet powerful way to embody the high moral character that the Prophet (peace be upon him) exemplified, creating a more harmonious and compassionate world. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://newageislam.com/islamic-ideology/islam-sunnah-compassion-generosity/d/134527 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

Why Muslim Nations Should Abandon Blasphemy Laws?

By V.A. Mohamad Ashrof, New Age Islam 4 February 2025 Blasphemy laws, which criminalize insults or defamation against religion, are prevalent in many Muslim-majority countries. These laws are often justified by reference to Islamic jurisprudence and certain hadiths, but their implementation has been widely criticized for violating human rights, suppressing freedom of expression, and targeting religious minorities. This paper argues that the Quran, the primary source of Islamic teachings, does not support the harsh and punitive blasphemy laws enacted in many Muslim nations. Instead, the Quran emphasizes patience, forgiveness, and leaving judgment to God. By taking a leaf out of the Quran’s book, this paper advocates for the abandonment of such laws in favour of a more Quranically aligned approach to addressing blasphemy. Blasphemy Laws in Muslim-Majority Countries As of recent data, numerous Muslim-majority countries have enacted blasphemy laws, though their enforcement and severity vary widely. Countries with blasphemy laws include Afghanistan, Algeria, Bahrain, Bangladesh, Brunei, Egypt, Indonesia, Iran, Iraq, Jordan, Kuwait, Lebanon, Libya, Malaysia, Maldives, Mauritania, Morocco, Nigeria (in some northern states with Sharia law), Oman, Pakistan, Qatar, Saudi Arabia, Somalia, Sudan, Syria, Tunisia, Turkey (though recently debated and modified), United Arab Emirates, and Yemen. Pakistan has some of the strictest blasphemy laws, with penalties including the death penalty for insulting Islam or the Prophet Muhammad. Saudi Arabia and Iran enforce harsh penalties for blasphemy under Sharia law. In countries like Indonesia and Malaysia, blasphemy laws are selectively applied, often targeting religious minorities. This patchwork of enforcement creates a legal minefield where individuals can be caught in a web of ambiguity and oppression. In Turkey, blasphemy laws were technically abolished in 1924, but restrictions on insulting religious values remain under other legal provisions. In Nigeria, blasphemy laws are primarily enforced in northern states where Sharia law is implemented. Blasphemy laws in these countries are often rooted in Islamic jurisprudence and are used to protect religious sentiments, particularly those related to Islam. However, these laws are frequently criticized for being used to suppress freedom of expression, target religious minorities, or settle personal vendettas. Rather than upholding the sanctity of faith, such laws often become a double-edged sword, cutting deeper into the fabric of justice and fairness. Hadiths Cited in Support of Blasphemy Laws: Several hadiths are often cited to justify harsh punishments for blasphemy. Below are some examples: "Whoever insults the Messenger of God, he should be killed." (Al-Bukhari, Vol. 9, Book 83, Hadith 37; Muslim, Book 16, Hadith 4157) "If anyone abuses God, the Exalted, or abuses the Messenger of God, or abuses the Ka'bah, or abuses the sacred months, the punishment for him is to be killed, unless he repents." (Abu Dawud, Book 40, Hadith 4595; Ibn Majah, Book 20, Hadith 2636) A blind man killed his slave-mother for repeatedly insulting the Prophet. When the matter was brought to the Prophet, he said, "If he had come to me, I would have given him a more severe punishment than that." (Abu Dawud, Book 40, Hadith 4593; Ibn Majah, Book 20, Hadith 2634) Reformed scholars question the authenticity or reliability of certain hadiths used to justify blasphemy laws. They argue that not all hadiths are of equal strength, and some may have been fabricated or misinterpreted over time. They use the science of hadith criticism (Ilm al-Rijal) to evaluate the chains of narration (isnad) and the content (matn) of hadiths. In essence, they are separating the wheat from the chaff, ensuring that only the most authentic sources inform legal and theological discourse. Quranic Perspective on Blasphemy The Quran does not explicitly prescribe a specific worldly punishment for blasphemy. Instead, it emphasizes patience, forgiveness, and leaving judgment to God. Several Quranic verses provide guidance on how to respond to blasphemy, emphasizing the importance of restraint, respect, and wisdom. In the face of offensive discourse, the Quran advises believers to exercise patience and avoid conflict. As stated in Quran 6:68, "When you see those who engage in [offensive] discourse concerning Our verses, then turn away from them until they enter into another conversation. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people." This verse suggests that engaging with blasphemers is like adding fuel to the fire; instead, one should walk away and let the storm pass. The Quran also emphasizes the importance of leaving judgment to God. In Quran 42:40, it is stated, "The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with God. Indeed, He does not like wrongdoers." This verse encourages believers to take the high road, leaving vengeance in God’s hands. Furthermore, the Quran prohibits insulting others' beliefs, emphasizing that respect is a two-way street. As stated in Quran 6:108, "Do not insult those they invoke other than God, lest they insult God in enmity without knowledge." This verse underscores the importance of treating others with dignity and respect, even if they hold different beliefs. While the Quran does highlight the gravity of blasphemy, it emphasizes divine punishment rather than human retribution. In Quran 9:61-62, it is stated, "Among them are those who abuse the Prophet and say, 'He is an ear.' ... Those who abuse the Messenger of God—for them is a painful punishment." This verse reinforces the idea that ultimate justice rests with God, not humans. Finally, the Quran provides guidance on how to engage with others in a respectful and wise manner. In Quran 16:125, it is stated, "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best." This verse advocates a diplomatic approach, proving that honey catches more flies than vinegar. By embracing these Quranic principles, believers can promote a culture of respect, tolerance, and wisdom. Responsible Freedom of Expression in Islam The Quran emphasizes the importance of responsible freedom of expression, outlining etiquette for its exercise. Believers are encouraged to engage in respectful discussions, arguing "in the best way" (29:46) and "most courteous way" (16:125). The Quran warns against making unfounded assumptions, speaking ill of others, or spreading rumours without verification (49:12). It also stresses the need to verify information before sharing it, to avoid harming others (49:6). The Quran highlights the value of thoughtful, evidence-based opinions expressed courteously, likening them to a fruitful tree (14:24-25). Conversely, it condemns abusive language, including slander, libel, and insults, warning believers not to revile others or use offensive language (6:108, 49:11). Ultimately, the Quran establishes both legal and moral boundaries for freedom of expression, promoting responsible communication and respect for others. However, the Quran's moral guidelines for expression are primarily directed at believers, with no equivalent expectations placed on non-believers. This raises questions about blasphemy, a concept historically intertwined with apostasy, heresy, and rejection of God and revelation in Islamic tradition. As Mohammad Hashim Kamali's book ‘Freedom of Expression in Islam’ demonstrates, juristic debates on these issues are complex and often opaque (Kamali, p.218–21). Historically, public opinions were categorized into three types: praiseworthy, blame-worthy, or doubtful. Praiseworthy opinions praised the Quran and Prophet Muhammad, while blame-worthy opinions were deemed blasphemous, seditious, or heretical. Some Muslims understand Islam as a coercive system that dictates piety by force and eradicates impiety, apostasy, or blasphemy. However, this approach is not compatible with modern liberal standards. In fact, the Quran offers a more nuanced response to blasphemy, one that prioritizes responsible expression and respect for others. In contrast, some Islamic countries continue to impose harsh punishments for blasphemy, including death. This approach is at odds with modern human rights standards and the principles of responsible freedom of expression outlined in the Quran. As Kamali notes, the punishment for blasphemy in Islamic law is based on certain narratives in the Hadith literature that are open to interpretation (Kamali, p. 249). These narratives can be understood in their historical context, rather than as a basis for modern laws and punishments. In conclusion, responsible freedom of expression is a fundamental principle of Islam, one that emphasizes respect, courtesy, and thoughtful communication. While some Islamic countries continue to impose harsh punishments for blasphemy, the Quran offers a more nuanced approach that prioritizes responsible expression and respect for others. As noted by Ziauddin Sardar, a renowned British scholar, writer, and cultural critic, the debate surrounding blasphemy laws and Islam is succinctly captured in his insightful commentary, which highlights the complexities and nuances of this critical issue: “Classical juristic opinion is at odds, as it frequently seems to be, with the spirit and teachings of the Quran. I find the whole idea of blasphemy irrelevant to Islam. Either you are free to believe and not believe or you are not. If there is no compulsion in religion then all opinions can be expressed feely, including those which cause offence to religious people. The believers will show respect and use respectful language toward God and His Prophet simply because they are believers. Non-believers, by definition, take a rejectionist attitude to both. We should not be too surprised if non-believers resort to the use of what the believers would regard as unbecoming language towards sacred religious notions. The Quran expects this; and this is how the real world behaves.” God, ‘the Self-Sufficient One’, in His Majesty, is hardly going to be bothered if a few insults are hurled at him. He can certainly look after himself: ‘the Most Excellent Names belong to God: use them to call on Him, and keep away from those who abuse them—they will be requited for what they do’ (7:180). In other words, punishment or reward for those who abuse God lies with God; we have nothing to do with it and are required simply to stay away from such matters. As for the Prophet himself, he was constantly abused and blasphemed, in everyday words as well as poetry, during the period of his prophethood, particularly his time in Mecca. He took no action against those who ridiculed him. If the Prophet himself did not penalise those who uttered profanities against him, who are we to act on his behalf? Of course, we, the believers, have the right to be offended. But we have no right to silence our critics. To do so would be to act against the clear injunctions of the Quran and the example set by the Prophet. In matters of blasphemy, unfair criticism or expression of serious differences, the Quran expects the believers to show moral restraint, and not to be unnecessarily oversensitive. When the differences become truly irreconcilable, the Quran asks the believers to live and let live: Say ‘O unbelievers! I do not worship what you worship; nor do you worship what I worship; nor will I ever worship what you worship; nor will you ever worship what I worship. You have your religion and I have mine.’ (109:1–6)” (Sardar, p.339-340). Blasphemy: A Call for Reform and Justice The Quranic emphasis on patience and forgiveness is unmistakable. In the face of insults or mockery, believers are encouraged to respond with restraint, avoiding conflict whenever possible. As the Quran teaches, justice must be served on a silver platter of mercy, not an iron fist of punishment. Notably, the Quran does not prescribe specific worldly punishments for blasphemy. Instead, it emphasizes divine retribution in the afterlife, leaving humans to focus on forgiveness and compassion. This approach is in stark contrast to the harsh punishments often meted out in the name of blasphemy laws. These laws often violate fundamental human rights, silencing dissent and stifling growth and progress. Silencing dissent is akin to caging the wind – it is a futile endeavour that ultimately undermines the very fabric of society. Furthermore, blasphemy laws are frequently misused, twisted to serve personal grudges rather than uphold justice. A law that can be manipulated in such a way is no law at all. Ultimately, the Quran promotes a culture of mutual respect and tolerance. Muslims are prohibited from insulting the beliefs of others (Quran 6:108), recognizing that respect is a bridge built from both sides. By embracing this ethos, we can create a more harmonious and inclusive society, where freedom of expression is cherished and human rights are protected. Reconciling Faith and Freedom in the Muslim World The Quranic approach to blasphemy offers a profound lesson in patience, forgiveness, and humility. By leaving judgment to God, Muslims can focus on promoting a culture of tolerance, mutual respect, and compassion. This approach not only aligns with the Quranic spirit but also protects human rights and dignity. As Muslim nations navigate the complexities of blasphemy laws, they have an opportunity to turn over a new leaf. By embracing the Quranic values of mercy, forgiveness, and coexistence, they can create a more just and harmonious society. As the metaphor goes, true faith is like a candle—it should illuminate the path, not consume everything in its path. By choosing the path of tolerance and understanding, Muslims can create a brighter future for all. Bibliography Kamali, Mohammad Hashim, Freedom of Expression in Islam, Kuala Lumpur: Berita Publishing, 1994 Sardar, Ziauddin, Reading the Quran: The Contemporary Relevance of the Sacred Text of Islam, New York, Oxford University Press, 2011 --- 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. He can be reached at vamashrof@gmail.com) URL: https://newageislam.com/islamic-society/muslim-nations-abandon-blasphemy-laws/d/134519 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 Command to Refrain from Labelling Non Muslims as Kafir or Infidels: A Call for Dialogue and Understanding

By Dr. Khwaja Iftikhar Ahmad, Tr. New Age Islam Translated into English from Urdu by New Age Islam 4 February 2025 The Command To Not Call Even A Nonbeliever A Kafir Or Infidel. Understanding 'Infidelity' And Declaring Someone An 'Infidel' Requires A Detailed Explanation. Main Points: 1. Understanding ‘Kufr’ or Infidelity: The term 'Kafir' or infidel is a complex religious classification in Islam, which cannot be applied lightly. Kufr or infidelity involves not just a rejection of faith but also deviations, mixing personal opinions with divine beliefs, and outright denial of divine guidance. 2. The Role of Dialogue: Islam encourages dialogue and peaceful propagation (Dawah), emphasizing that force or violence is never justified against nonbelievers. Calling someone an infidel mockingly is forbidden, as one can never know when faith might illuminate their heart. 3. Historical Context: Despite present-day portrayals of Hindus as Kafir or infidels, Islamic history shows a more nuanced relationship between Hindus and Muslims, with Hindus continuing to hold high offices under Muslim rulers and preserving their religious practices and temples. 4. Political over Religious Divisions: The issue of infidelity is often rooted more in politics than in religion. Understanding the past, such as the opposition to the creation of Pakistan by prominent Muslim scholars, can help clarify the distinction between faith-based divisions and political manoeuvring. ------- As promised today, I address a controversy that has deeply affected the psyche, thoughts, speech, actions, and practices of the majority community, aggressive Hindu groups, and the average Hindu in the context of Islam and Muslims. This influence is so profound that it has captured the Indian society in a grip of bigotry and religious hatred. Islam did not just emerge today, and Hindus and Muslims have not only begun living together now. Moreover, the Islamic terms of 'infidelity' and 'infidel' are not new discoveries or revelations. For understanding and clarity, there are two essential requirements: First, providing the necessary information to the concerned party (Muslims) so that they can explain when needed; and second, ensuring that the inquirer is satisfied with the response. Understanding 'infidelity' and declaring someone an 'infidel' requires a detailed explanation. In my view, infidelity can manifest through denial (completely rejecting Islam, i.e., detaching oneself from its structure and identity), deviation (adopting a hypocritical attitude, neither fully accepting nor entirely rejecting, keeping one’s belief in a state of ambiguity with the freedom to choose), mixing (placing one's personal opinions, desires, and judgments above the divine views, assuming oneself as the authority on what is right or wrong in religious matters), and disagreement (those free thinkers who reject the very idea of divinely inspired religion, believing in human autonomy and the freedom to make decisions about all matters). Based on these four grounds, we can decide whether any statement, act, behaviour, composition, research, interpretation, criticism, or even a movement, organization, community, or individual falls within the category of infidelity or not. The concept of 'Sanatan Dharma' (eternal religion), God, divinity, liberation (moksha), and worship carries its own interpretations. It includes a Vedic concept of trinity with Brahma, Vishnu, and Shiva, which is a unique aspect of Hindu beliefs. However, this is a private matter. To understand the context of being called an infidel, two key points should be understood: First, the unconditional acceptance of divinity, and second, the outright rejection or acknowledgment of Islam. The foundation of the Sanatan belief is Ekam Satya, Prah (the belief that God is one). The paths to reach or access this God might differ. Sanatan Dharma and Hindu faith rest on this belief. From this perspective, the question arises: can we directly categorize Sanatan or Vedic or Hindu Dharma as a rejection, deviation, or denial of Islam? How can a Hindu or Sanatani be labelled an infidel then? This is an important question. The general attitude may indeed be unclear here. Polytheism (shirk) is a separate topic, but there are various statements and actions that may indeed fall into the category of infidelity or acts of infidelity. From my limited understanding, I consider Hindus as falling under the category of 'mixing' (in matters of belief). Infidelity is a state in which even a Muslim, knowingly or unknowingly, may be involved in their daily life. When describing the delicate and beautiful qualities of a woman in Urdu poetry, there is often an allusion to those demonic whispers that manifest in some form of infidelity! Wherever faith is threatened, infidelity will inevitably emerge. Ungratefulness, rejecting blessings, and heresy are considered forms of infidelity and misguided practices. I would only like to say this to our Hindu brothers: anyone who deviates from the Qur'an and Sunnah knowingly, at any moment or in any situation, engages in what is considered infidelity in that context. Declaring an entire community or individual as infidel is not a decision that can be made lightly; it is a matter for those in authority or scholars to deliberate on. Islamic scholars and jurists have been cautious about issuing fatwas declaring the entire Hindu community as infidels. Islam encourages dialogue and has made it a collective duty (Fard Kifayah) through invitation and propagation (Dawah). No compulsion, cruelty, or justification for violence is allowed against those who outright reject Islam. It is forbidden to mockingly label a nonbeliever as an infidel. One never knows when such a person might be illuminated by the light of faith. 'Infidel' is merely an identification in Islam, just as terms like polytheist (Mushrik), hypocrite (Munafiq), or sinful (Fasiq) exist. A person who fully and unconditionally accepts Islam is called a Muslim, while others fall into different categories. As for your belief, you do not even reject any faith at all (so how can you call someone an infidel?). As for the suggestion that we should stop calling Hindus infidels, well, the matter of whether or not to make such a declaration is already a moot point. Let us look at a few other aspects. Today, this issue is being presented as if all Hindus are infidels and that infidels are to be killed according to Islam, that they are unworthy of dignity or life, that they should be considered impure and filthy, hated, and despised. The idea is to treat them as untouchables, never allowing any interaction with them. To understand the reality behind such extreme behaviour, we must look at 1,446 years of Islamic history, the life of the Prophet, Hindu-Muslim relationships, the role of scholars in the independence struggle, their opposition to the theory of Pakistan and partition, the concept of united nationhood as imagined by Muslim scholars, and current diplomatic, political, and cultural relations between Muslim nations and India. If the ideas being spread today are indeed accurate, we must ask: why did the Hindu society 1,400 years ago welcome Muslims by building mosques in Gujarat, Chennai, and Kerala? Why did the oppressed Hindus, suffering under the cruelty of high-caste Hindus, invite the Arab Muslim ruler Muhammad bin Qasim to end the persecution and establish justice? Why did Hindus continue to hold high offices and participate in governance during the Mughal period when Muslims ruled for 350 years? If killing infidels was obligatory, why were there no massacres of Hindus under Muslim rule? Why were the religious cities, temples, and places of worship of Hindus allowed to flourish? Why weren’t they destroyed? These historical facts speak for themselves. The issue of rejecting or accepting a religion has more to do with politics and governance than with religious beliefs. Why did Maulana Abul Kalam Azad, a prominent Islamic scholar, oppose the creation of Pakistan, and why did the majority of Muslims stand against it? Why do Muslim countries support India on the international front instead of Pakistan? Why do millions of Hindu workers in the Gulf countries receive employment and treatment in Muslim nations? Why is India receiving billions in investment from Arab countries? Falsehoods and superstitions have no place in reasoning or logic. Islam is a religion of peace and reconciliation. Every subject and issue in Islam has a defined term. 'Infidel' is merely one such identification. In Hinduism, terms like 'Shudra' and 'Mlechha' serve as similar markers. Your belief is that a person is not born a Shudra but becomes one based on their actions. However, we also have a history of ethnic cleansing and discrimination. The issue at hand is one of correcting thought, which is not just our responsibility, but yours. Is this the real issue, or is it merely political in nature today? --- January 31, 2025, courtesy of: Urdu Inquilab newspaper, New Delhi URL for Urdu Article: https://newageislam.com/urdu-section/forbidden-kaafir-call/d/134495 URL: https://newageislam.com/interfaith-dialogue/non-muslims-kafir-infidels/d/134518 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

Salwan Momika's Invitation to Death

By Sumit Paul, New Age Islam 4 February 2025 An Iraqi refugee, Salwan Momika, was shot dead by five assailants in Sweden on January 29 during a TikTok live stream. Notorious for burning the Quran in public and extreme hatred for the Muslims and Islam, led to his murder. Whether the men who gunned him down were radical Muslims or jealous YouTubers who felt threatened and overshadowed by his popularity on social media is still unclear. But one thing is clear: He invited his brutal end by repeatedly burning the Quran and abusing Islam all the time. Desecrating the Quran became the slain 38-yr-old man's lifetime mission. Somewhere he was also aware that such a dismal fate would befall him sooner or later. But the question is: Why should one indulge in such idiocy day in and day out? Agreed, Islam like any other man-made faith is flawed. So is its holiest book, Quran. But why should its pages be torn in public? Why should it be burnt? If a person accuses Islam and Quran of extremism, burning Quran is also an act of extremism and violence. It's as reprehensible as the faith you're condemning in public. Making a bonfire of scriptures of all faiths may be a seductive idea to a violent and volatile atheist, it has no place in a civilized world where such acts invite widespread condemnation from all and sundry. Burning a scripture or desecrating it in public is never an acceptable solution because it not only goes against the religious ethos of the faithfuls, but also of the ethics of level-headed and considerate non-believers. Such drastic and destructive acts shock all. Momika was doing this relentlessly. Some of us suffer from a constant death-wish. Death is orgasmic for them. Momika was one such violent individual who was in a tearing hurry to die. We're living in religiously dangerous times. Followers of all faiths have become too touchy. Muslims have always been over-sensitive about such issues. Remember, if you burn the book of any faith, eventually you'll also be burnt at the stake. I've scriptures of all faiths. I read and dust them off regularly. But I feel no religious or emotional attachment to those 'holy' books. They're as 'sacred' to me as Emile Zola's controversial novel ' Nana ' or Vladimir Nobokov's ' Lolita' based upon Hebephilia. Read a book. Discard it. But never burn it, however useless it may be. We must avoid cerebral anarchy and impulsiveness. While death of any man saddens all those who're sane and sensible, imbeciles like Momika and his ilk should also understand that playing with the flames may finally prove to be too dicey. You'll not just be singed. You'll be forever jinxed and finally dead. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/salwan-momika-invitation-death/d/134517 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

Hoardings Of Mahatma Gandhi’s Murder Pulled Down In Nagpur

By Syed Ali Mujtaba, New Age Islam 4 February 2025 New Delhi- The dignity of the father of the nation, Mahatma Gandhi was once again lowered on January 30, 2025, when hoardings of his murder were pulled down in Nagpur marking his 77th death anniversary. "Hum Bharat Ke Log" (HBKL), a platform for citizen action on human rights issues, had organized this event to mark the martyrdom of Gandhiji, who was murdered on the 30th of January 1948, at 5.17 pm in his New Delhi home. The HBKL had put up six hoardings at six locations across Nagpur city. The billboards were put up in the late evening of the 29th of January but were removed between 1.00 pm and 2.00 pm on January 30th, said Prajwala Tatte of HBKL, Nagpur unit. “The company that was given the contract to put up the hoarding began to call us that they would have to remove the hoardings as it portrayed a violent scene of Gandhiji’s murder but despite our objection, the billboards were removed from public view.” “We, Hum Bharat Ke Log, condemn this vile act, where now even the public portrayal of the murder of Mahatma Gandhi is forbidden. It clearly shows that the organizations, the conspirators that planned and executed the murder of Mahatma Gandhi are still active. The hoarding was put up to expose the fascist forces and its removal shows that some elements live amongst us,” said HBKL in a press statement. “Shamefully, temples are being made in honor of Nathuram Godse, the murderer of Mahatma Gandhi, the Father of our Nation,” the press statement said condemning the Nagpur incident. One can recall, a few years back, a purported video of Puja Shakun Pandey (Hindu Mahasabha, National Secretary), shooting at an effigy of Gandhiji, had surfaced to mark the death anniversary of Gandhiji, as ‘Shaurya Divas’, in Aligarh, but no action was taken against her for promoting hate and violence. Interestingly, the so-called violent portrayal of Gandhiji’s death that formed the image of the Nagpur hoardings was taken from the cover page of Tushar Gandhi’s book “Let’s Kill Gandhi.” The HBKL press statement is signed by Dr. G. G. Parikh, Tushar Gandhi, Feroze Mithiborwala, Guddi S L, Sharad Kadam, Dhananjay Shinde, Santosh Ambekar, Ali Bhojani, Siddesh Kadam, Vanita Tondwalkar, Yashodhan Paranjpe & Archana Tajane etc. ----- Syed Ali Mujtaba is a journalist URL: https://newageislam.com/current-affairs/mahatma-gandhi-murder-nagpur/d/134515 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

Hirabai Ibrahim Lobi of Junagadh, Gujarat: A Trailblazer for Women's Empowerment in the Siddi Community

By Sahil Razvi, New Age Islam 04 February 2025 Hirabai Ibrahim Lobi, A Padma Shri Awardee, Was A Dedicated Social Worker From The Siddi Community. She Championed Women’s Empowerment, Education, And Financial Independence. Through Grassroots Initiatives, She Transformed The Lives Of Marginalized Women. Her Efforts Earned National And International Recognition, Leaving A Lasting Impact On Her Community. Main Points: 1. Founded the Mahila Vikas Sangh in 2004, promoting education and employment for rural women. 2. Honored with the Padma Shri in 2023, the Women’s World Summit Foundation Award (2002), and the Jankidevi Bajaj Award (2006). 3. Worked tirelessly to uplift the Siddi community, integrating them into mainstream society. 4. Helped women secure loans, open bank accounts, and gain financial literacy. 5. Passed away on January 24, 2025; her contributions were recognized as a profound loss to society. ----- Hirabai Ibrahim Lobi (in some places, her name is also written as 'Hirbai Ibrahim Lobi') was a social worker, belonging specifically to the Siddi community. She worked in the fields of women's empowerment, education, health, and nutrition. In 2004, Hirabai founded the Mahila Vikas Sangh (Women Development Association) and organized education and employment initiatives for women in villages. For her social services, she was honored with the Padma Shri Award in 2023. Her efforts brought about numerous positive changes for the Siddi community and women. Hirabai Lobi resided in Madhupur Jambur village, located in the Talala tehsil of Junagadh district, Gujarat. The Siddi community, which follows Islam, traces its origins to Africa, from where its ancestors were brought to India as enslaved people. Hirabai was born in 1960 in Jambur village, Junagadh district, Gujarat. Although Hirabai Lobi did not receive formal education, she possessed a deep passion for learning. She acquired knowledge about organic manure preparation techniques and government schemes through the radio and shared this information with others. Hirabai served as the president of the Adivasi Mahila Sangh (Tribal Women’s Union), also known as the Siddi Mahila Mahasangh (Siddi Women’s Federation). In 2023, when she was invited to receive the Padma Shri Award, she showered Prime Minister Narendra Modi with heartfelt blessings, symbolically filling his lap with prayers. She also posed for a photo with President Droupadi Murmu, placing her hand on the President’s shoulder and affectionately remarking, “You are like our own sister, a tribal.” Though her son had advised her not to touch the President, Hirabai expressed her heartfelt desire to do so. Hirabai’s parents passed away during her childhood, after which her grandparents took on the responsibility of raising her. Between 2019 and 2020, her husband also died. He had worked as a labourer in agriculture. Though her grandparents were uneducated, her grandmother deeply understood the importance of schooling and wished for Hirabai to pursue studies. However, Hirabai could only attend school up to the second grade. Married at the age of 14, she and her husband were later forced to leave their home by her in-laws, compelling them to move back to her maternal village. Hirabai has two sons and one daughter. While one son works in a private company, the other, along with her daughter, earns a living as agricultural labourers. Her village, Madhupur-Jambur, is predominantly inhabited by the Siddi community, an Afro-descendant group historically brought to India as enslaved people. The Siddis remain one of India’s most marginalized communities, facing significant social and economic challenges. Despite facing immense personal hardships, Hirabai emerged as a resilient leader, dedicating her life to uplifting her community, particularly through women’s empowerment and education a cause her grandmother had quietly championed decades earlier. Hirabai Ibrahim Lobi joined the Aga Khan Foundation in 1995 and initiated her journey in social service by forming Mahila Sakhi Mandals (women’s solidarity groups). She began producing organic compost and helped women secure loans to pursue farming. Building on this momentum, she founded the Mahila Vikas Foundation in 2004 to institutionalize her efforts toward women’s empowerment. Hirabai often cited Indira Gandhi as her role model, famously questioning, “If a woman like Indira Gandhi could lead the nation, why can’t women like us become self-reliant?” She also drew inspiration from her grandmother, who instilled in her the value of education despite societal barriers. Through relentless efforts, Hirabai empowered women across 14 villages, focusing on integrating marginalized Siddi tribal women many of whom were illiterate into the economic mainstream. She pioneered initiatives to connect them with banking systems, encouraging them to open accounts with just one rupee. Over time, these women began saving regularly, gaining financial literacy, and participating actively in the formal economy. Her work transformed educational outcomes in her community. Once, finding an educated Siddi youth in the village was rare, but today, thanks to her advocacy, young men and women from the community pursue education and contribute meaningfully to society. Hirabai’s legacy lies in bridging systemic gaps and fostering a culture of self-reliance among those long excluded from India’s developmental narrative. Hirabai firmly believed that if she persisted in her work, it would one day gain recognition from the government. Even before this acknowledgment, her efforts had already earned her acclaim. In 2002, she was honoured with the ‘Women’s Creativity in Rural Life Award’ by the Switzerland-based Women’s World Summit Foundation (WWSF), which included a cash prize of $500. Her contributions were further celebrated through a Letter of Honor from Gujarat Agricultural University, Junagadh, and the prestigious Jankidevi Bajaj Award in 2006 a national accolade recognizing outstanding rural women entrepreneurs in India. These awards underscored her tireless advocacy for grassroots empowerment and her ability to inspire marginalized women to break socio-economic barriers. Hirabai’s journey from battling personal hardships to becoming a beacon of change reflects her unwavering resolve to uplift her community, proving that grassroots activism can indeed ripple into national recognition. Siddi Community The Siddi community is a small ethnic group of African origin residing in Gujarat, Karnataka, Maharashtra, and Andhra Pradesh, India. It is believed that they arrived in India as slaves, traders, or sailors and gradually integrated into the local culture. Siddis follow a blend of Islam, Christianity, and traditional African beliefs. Their livelihood primarily depends on agriculture, labor, and small businesses. On January 24, 2025, Heerabai passed away due to a sudden heart attack. Expressing grief over her demise, Reliance Director (Corporate Affairs) Parimal Nathwani called it a profound loss for society. Citations "Icon Detailed Description". Drishti IAS. Puraskar, Jankidevi Bajaj (2016-08-02). "TBI Blogs: How a 56-Year-Old Siddi Woman is Transforming Her Village, One Initiative at a Time". The Better India. "Hirabai Lobi: 700 से ज्यादा महिलाओं और बच्चों का संवारा जीवन, जानें पद्मश्री हीराबाई लोबी के बारे में". Amar Ujala (in Hindi). "दुख में रोना नहीं और सुख में रुकना नहीं... पढ़ें पद्मश्री पाने वाले सीदी समुदाय की हीराबाई लोबी से बातचीत". Navbharat Times (in Hindi). "Hirabai Lobi, who uplifted Siddis, dead". The Times of India. 2025-01-24. ISSN 0971-8257. ---- 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://newageislam.com/islam-women-feminism/hirabai-ibrahim-lobi-empowerment-siddi-community/d/134514 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

“Indian Muslims’ Tryst with Democracy” by Syed Ali Mujtaba

By New Age Islam Staff Writer 02 Feb, 2025 “Indian Muslims’ Tryst with Democracy” is the title of the sixth book by Syed Ali Mujtaba, author, academic, journalist, you-tuber, filmmaker, and more. He has a PhD from Jawaharlal Nehru University, New Delhi. … In the book “Indian Muslims’ Tryst with Democracy” the author looks into the issues confronting Muslims in contemporary India. It summarizes the journey of] Muslims in independent India and calls it a tryst with democracy. Indian Muslim's journey right since independence is filled with nostalgia for the recent past and the pain and agony in their current situation. The book makes no bones that Indian Muslims are currently living amidst hostile forces, facing an assault on their life and property and their religious identity. Muslims are a rudderless community in India and they don’t know how to formulate their response to tackle their current situation. The book makes a strong pitch to the Muslim community that their response should be capacity building, political empowerment, and education based on meritocracy. Muslims have to wake up to the reality of their political decline and need to arrest it through a democratic response. Education is the only route Muslims can get into the Indian power system. These two indicators can take Muslims into the Indian democratic structure. The book's contents are as follows; Epilogue by Anand Teltumbde, India's foremost public intellectual. In the ‘Preface’ there is a narration of the Muslims’ journey in independent India. Chapter 1 deals with identifying Muslim issues in India. Chapter 2 is on Muslim’s Electoral Strength in the Lok Sabha. Chapter 3 is on Muslim’s Electoral Strength in State Assemblies. Chapter 4- deals with public policy, governance, and the Muslims. Chapter 5 is about the educational status of Muslims in India. Chapter 6 is on the socioeconomic status of Muslims in India. Chapter 7 deals with the status of Muslim women in India. Chapter 8 makes a pitch for the Caste Census of Indian Muslims. Chapter 9 is on the media and the Indian Muslims. Chapter -10 deals with the shrinking space for Muslims in contemporary India. Chapter 11 is on growing violence against Muslims in India. Chapter 12 deals with the leadership crisis among Muslims in India. Chapter 13 does a comparison between the current situations of Indian Muslims with the Muslims of Spain in the 16th century. Chapter- 14 poses a question, where is the Muslim game heading in India? Chapter -15 deals with how Muslims are becoming agents of Social change. The book ends with a Prologue by Ram Puniyani, the renowned Muslim rights activist and writer. The book also contains a bibliography. Overall, the author attempts to see the Muslim question in India from the prism of the democratic mode of governance and his message Muslims must get educated on how to play this game of numbers. The author believes that India promises an exciting future for the Indian Muslims provided they make a tryst with democracy. The book will be printed by the Indu Book Services Pvt, Ltd, Address: 4638, 1st Floor, 21 Ansari Road Daryaganj, Delhi, 110002- Phone: 011 4358 4152 -------------- URL: https://newageislam.com/books-documents/indian-muslims-democracy-syed-ali-mujtaba/d/134510 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 Critical Refutation of the Radical Islamist Concept of Jahiliyya: Introduction

By Grace Mubashir, New Age Islam 03 Feb, 2025 Historically, Jahiliyya has referred to the period of ignorance preceding the rise of Islam. Modern Islamist thinkers, however, have managed to reinvent its meaning by defining contemporary Muslim societies as examples of Jahiliyya for failing to fit into the ideal mould of the Islamic system of governance propounded by these ideologues, among them Sayyid Qutb. This redefinition has been the primary basis for the justification of extremist ideologies, such as political rebellion, Takfir (excommunication of fellow Muslims), and violence against governments deemed "un-Islamic." However, this radical understanding of Jahiliyya is a distortion of Islamic teachings. Main points: · Classical and modern Islamic scholars have strongly refuted the idea that today's Muslim societies can be equated with the ignorance of pre-Islamic Arabia. · They state that this very concept is a theological misinterpretation that has turned into a dangerous tool of an ideological nature undermining Islamic ethics, and promoting sectarianism, leading towards political instability. · This essay represents a thorough dismissal of the application of Jahiliyya on extremist grounds as derived from the principles of the Qur'an, classical Islamic jurisprudence, and moderate scholarly views. … The concept of Jahiliyya, commonly understood as the period of ignorance before the advent of Islam, has played a significant role in Islamic thought and history. Traditionally, Jahiliyya referred to the socio-religious conditions of pre-Islamic Arabia, characterized by polytheism, tribal conflicts, and social injustices. Nevertheless, in the new era, extreme Islamist ideologists like Sayyid Qutb have been able to change the definition of Jahiliyya and bring it into this century, covering contemporary Muslim society that is perceived not to uphold their model of Islamic government. This redefining has a significant implication - extremist ideologies which have brought upon religious purification. This essay traces the origins and the traditional understanding of Jahiliyya, explores how radical thinkers redefine it, and analyses its implications for Muslim societies. Using classical scholars and modern critics, this paper will prove that the concept of Jahiliyya of the radical Islamist is a misconception of Islamic teachings and has caused extremism, sectarianism, and political instability within the Muslim world. Classic Definition of Jahiliyya Traditional Islamic scholars have defined Jahiliyya as the period of ignorance preceding the revelation of the Qur'an to Prophet Muhammad. This was an era marked by polytheism, moral degradation, tribal conflicts, and social injustices including the subjugation of women and exploitation in economic affairs. The word Jahiliyya is used four times in the Qur'an in different verses each describing a different aspect of ignorance: 1. Ethical and Social Depravity – "Do they seek the judgment of the days of ignorance? Jahiliyya But who is better than Allah in judgment for a people who have firm faith?" (Qur'an 5:50) 2. Societal and Juridical Practices - "And abide in your houses and do not display yourselves as was the case in the former days of Jahiliyya." (Qur'an 33:33) 3. Tribal Pride and Racism – "When those who disbelieved had put into their hearts chauvinism (Hamiyah), the chauvinism of Jahiliyya, Allah sent down His tranquillity upon His Messenger and upon the believers." (Qur'an 48:26) 4. Ignorance in Belief and Worship – "What! Do you then desire the judgment of the days of ignorance (Jahiliyya)?" (Qur'an 5:50) These verses point to the fact that Jahiliyya was an historical state of spiritual and moral ignorance, and not a general state to which all non-compliant societies with certain political setups are doomed. The classical scholars understood Jahiliyya to be a word that belonged specifically to pre-Islamic Arabia, and it could not be taken to later Muslim societies. Islamic scholars like Imam Al-Ghazali (1058–1111) and Ibn Khaldun (1332–1406) considered Jahiliyya as a state that Islam had transformed into a better state through moral, ethical, and legal teachings. Al-Ghazali, in his book Ihya Ulum al-Din, has clearly stated that Islamic knowledge and ethical behaviour are the antidotes to ignorance, not political enforcement of religious laws. Ibn Khaldun, in his Muqaddimah, mentioned that the social order of the Arabs after embracing Islam was nothing but a metamorphosis from lawlessness through tribes to that of organized order under justice. Neither of these thinkers promoted any Jahiliyya revival to de-legitimate Muslim societies politically. Reinvention of Jahiliyya by Sayyid Qutb Sayyid Qutb (1906–1966), an Egyptian Islamist and intellectual leader of the Muslim Brotherhood, radically redefined Jahiliyya in the 20th century. In his seminal work Milestones (Ma’alim fi al-Tariq), Qutb argued that modern Muslim-majority states had reverted to Jahiliyya by adopting secular governance, Western influences, and nationalist ideologies. He claimed that societies not governed strictly by Shari’a law were in a state of ignorance equivalent to that of pre-Islamic Arabia. Qutb's reinterpretation of Jahiliyya was based on the following key arguments: 1. Modern Governments as Jahili – Qutb declared that any government or political system that did not derive its laws exclusively from the Qur'an and Sunnah was illegitimate and akin to the tribal leadership of pre-Islamic Arabia. 2. Muslim Societies as Non-Islamic – He extended Jahiliyya beyond non-Muslim societies, arguing that even Muslims living under secular states were part of this state of ignorance. 3. Call for Radical Change – Qutb argued that Muslims must struggle against Jahiliyya through a revolutionary movement aimed at establishing an Islamic state. This struggle, in his view, justified violent resistance against secular governments. This reinterpretation was a departure from the classical understandings of Jahiliyya. Instead of understanding it as a past condition to overcome, Qutb re-instituted it as a current reality that furthered the idea that Muslim societies needed to be "purified" through militant activism. Qutb's concept of Jahiliyya has now become an ideology for many extremist groups. Organizations such as Al-Qaeda, ISIS, and different fractions of the Muslim Brotherhood have used his writings for justifying acts of terrorism and armed rebellion. When contemporary Muslim societies are considered to be living in Jahiliyya, then that has led to: - Justification of Takfir (Excommunication): Asserting fellow Muslims as apostates for not subscribing to interpretations of strictest Islam. - Terrorism in Opposition to Governments of Muslim Jurisprudence: Military insurgencies against governments identified as "not Muslim." - Elimination of Democracy and Pluralism: Denying that any democracy was other than an inferior form of "Jahiliyya.". This extremist application of Jahiliyya has contributed to instability in Muslim-majority countries, with groups attempting to overthrow governments and impose rigid interpretations of Islam. Criticism and Alternative Interpretations Many of the Muslim scholars in their modernist movement have dismissed the reinterpretation offered by Qutb regarding the term Jahiliyya toward radicalization goals. The scholarly opinions that disapprove the conception of applying Jahiliyyah to contemporary Islamic societies, include Maulana Wahiduddin Khan, Dr. Khaled Abou El Fadl, and Sheikh Abdullah bin Bayyah. Maulana Wahiduddin Khan emphasized that Islam is a religion of peace and gradual reform, not violent revolution. He criticized the radical use of Jahiliyya, stating that: "Islam does not call for the destruction of existing structures but for the moral and spiritual upliftment of societies. The label of Jahiliyya has been weaponized to justify violence, which is against the very essence of Islamic teachings." Dr. Khaled Abou El Fadl, professor of Islamic law at UCLA, argues that Qutb's notion of Jahiliyya is essential for working out division and sectarianism with an exclusive view of Islam. He remarked: "The very notion that entire societies can be deemed Jahili is against the message of the Quran of mercy and guidance. The Quran is full of talks about engagement and dialogue and purging of ideas. Another leading scholar on Islamic governance is Sheikh Abdullah bin Bayyah, who has appropriately cautioned against the misuse of Jahiliyya for rebellious contentions by reminding all of the Qur'anic prescription of patience and gradual reform. The radical Islamist interpretation of Jahiliyya has had several detrimental effects in the Muslim world. It has fuelled sectarian violence, weakened nation-states, and alienated young Muslims who seek a balanced understanding of their faith. By promoting a confrontational and exclusionary ideology, extremists have distorted Islamic teachings, leading to cycles of violence and political turmoil. Instead, a more conservative and balanced definition of Jahiliyya requires that Muslims direct their efforts toward moral development or spiritual achievement rather than political activism. Indeed, it advocates for peaceful coexistence, intellectual exchange, and social change by non-violent means. The concept of Jahiliyya has significantly evolved in modern Islamic discourse. While classical scholars understood it as a historical condition that Islam overcame, radical ideologues like Sayyid Qutb reinterpreted it as an indictment of contemporary Muslim societies, fostering extremism and violence. However, leading Islamic scholars have strongly refuted this misuse, advocating for a peaceful, ethical, and inclusive approach to reform. The challenge for Muslim societies today is to reject radical misinterpretations of Jahiliyya and embrace an understanding of Islam that fosters peace, progress, and mutual respect. Theological Mistakes in the Radical Theory of Jahiliyya A. Misinterpretation of Quranic Verses The argument based on Qur'anic verses fails because Qutb used them to justify his radical interpretation of Jahiliyya. He was often raising Qur'an 5:50 as evidence, but that verse was referring to a historical period when pagan Arabs had refused divine guidance and instead followed their own instincts. It certainly could not be applied to Muslim societies later. Dr. Khaled Abou El Fadl, Islamic legal scholar, says misinterpretations actually distort the Qur'anic message. He further claims: "The reference to Jahiliyya by the Qur'an pertains to certain moral and social deficiencies rather than to complete systems of governance. The Qur'an does not speak of political absolutism but rather of justice, ethics, and consultation. The Prophet Muhammad did not declare Muslim societies to be in Jahiliyya if they had flaws. He tried to reform society gradually through moral and spiritual education. His governance in Medina was based on inclusivity, where Jews, Christians, and other groups coexisted under the Charter of Medina. Sheikh Abdullah bin Bayyah, a prominent modern scholar, believes that Qutb's strategy negates the Prophet's model of reform. He says: "The Prophet did not call for violent rebellion against those who governed unjustly; he promoted patience, wisdom, and moral persuasion. This radical reinterpretation of Jahiliyya contradicts the prophetic model." The Effect of Radical Jahiliyya on Muslim Societies It has had devastating consequences because of its extremist application within the Muslim world. A. Justification for Takfir and Sectarian Violence With this declaration of Muslim societies as "Jahiliyya", extremists have justified "Takfir" declaring Muslims as apostates, resulting in intra-Muslim conflicts. Even ISIS and Al-Qaeda have used it to justify violence against fellow Muslims, which is what leads to sectarian strife. Maulana Wahiduddin Khan, an Indian Islamic scholar, cautions against this extremism by warning: This is how Takfir has sown the seed of a culture of bloodshed. Under the false pretext of purifying society, Muslims kill fellow Muslims. This is a gross misrepresentation of teachings of Islam. Such extreme Jahiliyya ideology led to instability in countries like Egypt, Syria, and Pakistan. Extremist groups overthrew the government of their countries, claiming that they will establish Islamic justice, but, in fact, it resulted in chaos, displacement, and suffering. C. Denial of Democracy and Reformation Qutb’s ideology dismisses democracy as Jahili, yet many scholars argue that democratic systems can be compatible with Islamic values. Muhammad Iqbal, the philosopher-poet, envisioned a spiritual democracy where governance is based on Islamic ethics without rejecting modern political institutions. The Way Forward: Islamic Responses to Extremist Jahiliyya Moderate scholars advocate for an approach to governance that is grounded in justice, inclusivity, and ethical leadership rather than rigid ideological dogma. A. Emphasizing Islamic Ethics over Political Absolutism Islam emphasizes justice (Adl), consultation (Shura), and public welfare (Maslaha). Instead of imposing a rigid interpretation of Shari’a, scholars like Dr. Tariq Ramadan argue that: Islamic governance should focus on achieving justice and dignity for all citizens, rather than fixating on legal formalism." B. Encouraging Education and Intellectual Renewal Islamic reform should focus on education, critical thinking, and ethical development rather than political confrontation. Abul Kalam Azad, a key figure in India's independence movement, emphasized knowledge and intellectual progress as key to Islamic revival, not militant revolution. Conclusion The extremist Islamist presentation of Jahiliyya towards contemporary societies is a terrible misconception about the Islamic scholars. Sayyid Qutb's idea, which branded contemporary Muslim societies as Jahili and inaugurated their violent overthrow, empowered terrorism and political upheaval. Traditional as well as modern scholars have vociferously rejected this abuse, as Jahiliyya was a historical situation and not a permanent state meant to be applied to every form of non-Islamic governance system. The future of the Muslim world lies in peaceful reform, justice, and education, not in ideological extremism and rebellion. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. ------- URL: https://newageislam.com/radical-islamism-jihad/critical-refutation-radical-islamist-jahiliyya/d/134509 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

Vinayak Damodar Savarkar redefined by Arun Shourie

By Sumit Paul, New Age Islam 03 Feb, 2025 At this juncture of 'modern' India when three 'icons' of caste politics are being eulogised by Hindus and Dalits as their poster boys, veteran journalist Arun Shourie's latest book on V D Savarkar may rattle hardcore Hindus who've begun to worship this dubious character. By the way, three poster boys are Shivaji (for Marathas), Dr Bhimrao Ambedkar (for Dalits and Neo-Buddhists of Navyaan sect of Buddhism; still not fully recognised by the mainstream Buddhism) and the grovelling man, Savarkar (for Brahmins). Shourie tore apart the persona of Ambedkar in his book, 'Worshipping False Gods: Ambedkar and the facts which have been erased' that hit the stands in 1997. Though that volatile book on Ambedkar is still not proscribed, this one on Savarkar could be banned by the current political dispensation because Savarkar is now revered by the neo-Hindus or Sanatanis. Those who've read Vikram Sampath's recent cloying and commissioned biography (or hagiography?), ' Savarkar: Echoes from a forgotten past, 1883-1924, ' of this ' Veer, ' must read Shourie's bare-knuckle analysis of Savarkar's ideology and mission. I've not yet read Shourie's book on Savarkar but I'm told, it demystifies the man and his hallowed persona, curated by Sanatanis. I read the one excoriating Ambedkar and calling him a numero uno in opportunism. Shourie categorically stated in that book that we mustn't deify our national heroes and make them cult figures. Ever since BJP came into power in 2014, Shivaji became Shivaji Maharaj, Dr B R Ambedkar became Vishwa Ratna (!) Babasaheb Ambedkar and Savarkar is being addressed as Svatantrata Veer Savarkar. This is grating. The fact is, Savarkar later became an agent of the Brits, working for them and singing paeans to the Raj (British sovereignty in India) shamelessly. When a lie is repeated for years and through all mediums and channels, it becomes a truth, nay, an axiom. For more than a decade, this government has been trying to reconstruct the image of a man who indeed prostituted his soul, spirit and conscience to the English and openly abhorred Muslims. While his atavistic hatred for the Muslims and Islam is being perpetuated with a missionary zeal, his image of a grovelling and servile 'revolutionary' is being redesigned and redefined by the over-patriotic Hindus. Humans are flawed including all the so-called 'prophets' because to be a human is to be flawed. It's an ineluctable state of (human) existence. De-iconisation is, therefore, a must for however 'great' the person may be. We all have feet of clay. Let's see how the diehard Hindus and the blind followers of Savarkar react to this book. But like Dr Ghulam Mohiyuddin sahab, I'm also doubtful whether it'll really make an impact because Savarkar is a demi-god to this government and credulous Hindus. May my apprehension, that the book will be banned, NOT come true! ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. ------------ URL: https://newageislam.com/current-affairs/vinayak-damodar-savarkar-arun-shourie/d/134508 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

Moral Commitment beyond Belief in God: The Ultimate Test of Faith

By Naseer Ahmed, New Age Islam 03 Feb, 2025 Bertrand Russell once quipped, "I would never die for my beliefs because I might be wrong." This statement assumes that believers are willing to die for their beliefs. However, this assumption misrepresents the nature of belief itself. A true believer is not called upon to die for abstract beliefs but for the moral causes they hold dear—causes they see as just and worthy of sacrifice. Their conviction is not based on rigid dogma but on a profound moral commitment that sustains them even in the face of doubt. Belief is better defined as belief in causes higher than oneself, rather than solely as belief in the existence of God. While belief in God may provide a pathway to such commitment, once that commitment becomes strong, it can endure even in the absence of faith in God. In the Struggle for Justice, Faith May Waver, but Moral Conviction Remains In the struggle for justice, believers may experience despair when divine intervention seems absent. In such moments, they might even question the existence of God. However, their commitment to moral principles remains unshaken. Their belief in God may fluctuate, but their dedication to what they perceive as right deepens over time. The real test of belief lies not in professions of faith but in whether one's moral compass remains steadfast, regardless of uncertainty about God's existence. Belief and Moral Conviction The choice to believe or disbelieve has little to do with definitive proof of God's existence. Most believers are not drawn to faith through philosophical arguments but through the beauty of a religion's moral vision. Many begin by embracing the ethical framework of their faith, with belief in God gradually emerging. For some, faith is a lifelong journey, fluctuating with experience, yet their love for moral principles deepens regardless. Given a person's staunch support for moral causes, it is highly probable that they hold some belief in God. At the very least, they may be agnostic, but it is unlikely they are outright atheists or deniers of God. Moral conviction stems from an innate sense of justice—one that aligns, consciously or unconsciously, with the idea of a higher moral order. Even those who do not explicitly profess faith operate within a framework shaped by religious or quasi-religious ethical foundations. Conversely, a disbeliever who actively denies God's existence is unlikely to adhere to moral rules as categorical imperatives—principles to be followed regardless of circumstance. Their rejection of God may stem from a broader rejection of rule-based morality itself. Such individuals are often cynical opportunists, treating morality as a social construct rather than a binding obligation. For them, moral behaviour is dictated by hypothetical imperatives—acting morally only to the extent that it serves their interests. When the cost of appearing moral outweighs the benefit, they have little incentive to adhere to moral principles. Those who profess belief in God but only follow hypothetical imperatives are hypocrites. The Quran describes such people as disbelievers despite their outward professions of faith. In the Quran's view, those who follow the moral code as closely as possible are the true believers, while the rest are disbelievers. The term the Quran uses for striving to follow the moral code as best as possible is "Taqwa." Moral Heroes and the Legacy of Faith Despite being agnostic or uncertain about God's existence, some individuals exhibit unwavering dedication to moral principles that mirror religious convictions. Figures like Noam Chomsky and Norman Finkelstein illustrate this. After their life experiences led them to question belief in God, they never abandoned their commitment to moral principles. Their moral compass, shaped by their Jewish heritage, remained intact. Both have paid significant personal prices for the causes they champion, motivated not by religious obligation but by intrinsic commitment to justice. This phenomenon suggests that what truly sustains moral conviction is not the certainty of divine reward but the intrinsic worth of the cause itself. Genuine moral commitment can survive and even thrive without faith in God, which is the ultimate test of such commitment. Those whose moral dedication remains unwavering—despite fluctuating belief in God—have nothing to fear, regardless of God's existence. They are heroes in this world, and if there is an afterlife, they will be heroes there as well. Their struggle, sacrifices for justice, and steadfast adherence to moral principles set them apart as paragons of virtue, irrespective of theological certainty. Islam: Deeds over Professions of Faith Islam emphasizes deeds over mere professions of faith. The Quran repeatedly highlights that obedience, sincerity, and moral action are what truly matter. Without righteous deeds, verbal professions of belief hold little significance. "Swear ye not; Obedience is (more) reasonable; verily, Allah is well acquainted with all that ye do." (24:53) In another instance, the Quran addresses new Muslims who hastily declared “Amanna” ("We believe"). They were admonished and told that faith had not yet entered their hearts. Instead, they were instructed to say only “Aslamna” ("We have submitted"), recognizing that true faith is more than a verbal declaration—it must be lived and practiced. "The desert Arabs say, 'We believe.' Say: 'You do not (yet) believe; rather, say, ‘We have submitted,’ for faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not belittle any of your deeds, for Allah is Oft-Forgiving, Most Merciful." (49:14) This Quranic perspective reinforces that moral commitment transcends belief in God alone. Action, obedience, and a lived ethical code define a person's faith. Even if a believer experiences moments of doubt, their dedication to moral principles remains, akin to those who uphold ethical ideals despite letting go of traditional belief. Conclusion Genuine moral commitment transcends belief in God. Those who dedicate themselves to justice, sacrifice for righteousness, and uphold ethical principles—despite doubt or uncertainty—exemplify a faith that is deeper than mere words. Whether they retain belief in God or not, their actions testify to the highest virtues of humanity. If God exists, they have nothing to fear. And even if He does not, they will still be remembered as heroes who stood for what is right, embodying the essence of faith—faith in justice, humanity, and the intrinsic value of moral truth. No believer in causes higher than self is likely to deny God's existence; they may be agnostic or doubtful, but even with doubt, they would wish for God to exist. God represents a concept or ideal that embodies all that is pure and beautiful, from which morality flows as an ideal to be pursued to purify oneself and become one with that ideal. Acknowledgement: The article is built on the excellent comments by Rasheed Saheb on the subject. -------- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. -------- URL: https://newageislam.com/islamic-ideology/moral-commitment-belief-god-ultimate-faith/d/134507 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

Education and Moral Upbringing: Two Wings of Humanity’s Flight

By Syed Maryam Liyaquet Hussain, New Age Islam 01 February 2025 Education Without Moral Training Is Incomplete. True Success Lies In Balancing Knowledge With Ethics. History Proves That Nations Thrive When They Emphasize Both. Without Etiquette And Values, Education Lacks Purpose. Good Company Fosters Righteousness, Ensuring Meaningful Progress. Main Points: 1. Education vs. Moral Training – Knowledge alone is insufficient; true education includes ethical and moral development. 2. Manners Define Success – A knowledgeable but ill-mannered person is less valuable than someone with good character. 3. Historical Lessons – Nations that balance education with moral values achieve lasting progress. 4. Influence of Company – Good companionship fosters virtue, while bad company leads to moral corruption. 5. Practical Ethics Matter – Real success comes from applying knowledge ethically and respectfully in daily life. ----- Hazrat Maulana Jalaluddin Rumi once said, "If my knowledge does not teach me manners, then an ignorant person is a thousand times better than me." Similarly, Aristotle expressed a similar thought when asked from whom he learned etiquette. He replied, "From the ill-mannered." When further questioned how, he explained, "By observing their bad actions and avoiding them. Thus, through careful practice, I attained true etiquette." One can say that etiquette is the first step in acquiring knowledge. However, in reality, modern education has been presented in such a way that today's generation believes that knowledge alone is everything. While knowledge brings worldly success, it often lacks room for manners and ethics. It is important to remember that اَلعِلْمُ حِجابُ الْاَکْبَر (Knowledge is the greatest veil). Life derives its beauty from contrasts, just as the night enhances the pleasure of daylight and mountains add to the charm of deserts. Similarly, education and moral training are inseparable—true education is defined by refined character. Without moral training, education is like a horse that lacks discipline and direction. Difference Between Education and Training The question arises: What is the fundamental difference between education and moral training? Simply put, education refers to the process of teaching, while moral training ensures that education leads to ethical and positive change in behaviour. If we focus on three words—"What," "Why," and "How"—we can achieve an understanding of education: What (Knowledge Acquisition): Curiosity begins with "what," forming the basis of learning. Why (Observation & Reasoning): Understanding reasons enhances critical thinking. How (Application & Experimentation): Practical experience develops expertise. However, is knowledge alone a guarantee of success? Not necessarily. While these three aspects define learning, they do not ensure moral growth. Without proper training, education remains incomplete and may lead to material progress but lacks ethical depth. Moral Training and Societal Development History shows that nations prioritizing moral training alongside education achieve sustainable success. For example, many European countries have progressed not only due to their knowledge but also their strong ethical values. This is why even great scholars and religious leaders often reference European honesty and discipline. The Egyptian philosopher Sheikh Muhammad Abduh once remarked, "I saw Muslims without Islam in Europe, and in my own land, I saw Islam without Muslims." This statement highlights that true values stem from moral training rather than just theoretical knowledge. Thus, if education does not teach respect for humanity, it remains incomplete. Rumi's wisdom holds true—an ignorant person is better than a learned one who lacks manners. Real success lies in balancing knowledge with moral training, for only then can a nation truly progress. Final Thoughts Islamic scholars and Sufi masters have long emphasized the importance of keeping good company, as it shapes one's character: "Good companionship makes you virtuous, while bad company corrupts your morals." The great Sufi, Hazrat Mujaddid Alif Sani, also stated: "If you sit with sinners, you will become emboldened in sin. If you sit with children, you will learn innocence. If you sit with rulers, you may develop arrogance. But if you sit with pious people, you will learn humility." Thus, without moral training, knowledge remains shallow. To achieve true success in education, one must develop practical ethics—only then can real progress be attained. ---- Syed Maryam Liyaquet Hussain is an Indian Islamic scholar. She writes on various religious and contemporary topics, providing insights and perspectives on diverse issues. URL: https://www.newageislam.com/spiritual-meditations/education-moral-upbringing-humanity/d/134497 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

Myanmar after 4 Years of Military Coup

Nava Thakuria, New Age Islam 1 Feb, 2025 The international community, so does the global media, may overlook the ongoing civil war like situation in Myanmar (also known as Burma and Brahmadesh), but the ground situation indicates a an everlasting chaos in the southeast Asian nation where thousands have been killed, another few thousands injured and millions of people including women and children rendered homeless because of the conflict that erupted after the military coup four years back. Relentless gun fighting between the ruling military junta and ethnic armed groups supported by a large section of common Burmese nationals with arms on their hands has made the situation more complicated. Lately the junta forces led by Min Aung Hlaing start losing their influence over the country and currently less than 50% territorial areas remain under their direct control. Latest reports reveal that the junta now controls only 32% of Myanmar townships, where 24% slips into full conflict zones and 44% have gone under the control of revolutionary forces, ethnic resistance organizations and people’s defense forces. Till date, the Buddhist majority nation has witnessed the killing of over 6000 civilians, mostly by the junta soldiers. No less than 27,000 people were arrested and nearly 21,000 still remain under military custody. The continuous airstrikes by junta forces on populated areas, setting many villages and urban localities on fire across the country of 55 million people became the order of the day. More than 3.2 million people have already displaced and they are presently facing acute food, medical and other logistic crises. In many relief camps, essential commodities have been prevented or restricted from transporting and distributing among the affected families by the military authorities. Mentionable is that the revolutionary forces under the banner of ‘Three Brotherhood Alliance’, comprising the Arakan Army, Ta’ang National Liberation Army and Myanmar National Democratic Alliance Army had launched a massive offensive (titled Operation 1027) in late 2023. Till date, the ethnic groups and resistance forces have gained full control over 144 townships, leaving only 107 townships under the junta’s authority, where 79 townships are still facing offensives from the anti-junta forces. According to a Burmese source in Yangon, the junta has lost 173 military battalion headquarters including two regional military commands, six command headquarters and six strategic military bases as well as 742 frontline outposts to the revolutionary fighters. Moreover, the armed militias have brought under control the important routes connecting the border towns with Bangladesh, India, Thailand and China. The AA fighters in particular captured 15 out of 17 Arakanese townships in western Myanmar along with a large number of military bases including the junta’s strategic Western Command headquarters in Ann locality. Following the intervention of China, the TNLA and MNDAA announced the ceasefire, but their fighters had already seized over 15 townships as well as several military bases (including Northeastern Command Headquarters in Lashio) in northern Shan State and the Mandalay region. Now the junta comes forward with the plan to conduct national elections by this year. The junta-controlled Union Election Commission even started preliminary preparations for the polls including a countrywide census. However, the electoral process in the land of Golden Pagodas remains doubtful since its independence in 1948. The powerful government armed forces often dictate the political leadership where the military-drafted 2008 Constitution made the situation more critical for the pro-democracy activists, as it has reserved 25 percent of Parliamentary seats for the military persons and their associates. The continued detention of pro-democracy crusader Daw Aung Suu Kyi, who is attaining 80 on 19 June next, for a total of 19 years simply made the situation clumsier. A comparison study between the 1 February 2021 military coup and present day Myanmar reflects that the country was experiencing a kind of political stability and economic growth under a quasi- democratic government in Naypietaw, but now the whole country emerges as a battleground, where millions of civilians are suffering. The arbitrary military operations including over 3000 airstrikes on populated areas have resulted in the death of at least 6,224 people including 711 children and 1,387 women. The number of political prisoners has surged from 234 before the coup to 21,711 till last month. A huge number of elected representatives, pro-democracy activists, writer-journalists, artists and civilians have been imprisoned for opposing the military regime. Myanmar also becomes a dangerous country for working journalists, many of whom are murdered, jailed and several independent media houses have been shut down with an immunity to the perpetrators. Since the coup, no less than seven journalists were killed and 200 others arrested by the junta, where 43 journalists remain under detention with 11 scribes serving long-term prison terms. Recently, the Independent Press Council Myanmar (IPCM) came out with a statement that there may be more journalists under detention, which is yet to come to light. It added that the military dictators unjustly arrested media workers under the brutal laws like Unlawful Associations Act, Counter-Terrorism Law, Telecommunications Law, Explosive Substances Act, Natural Disaster Management Law, Immigration Act, etc. Appreciating the IPCM for documenting the media casualty and detentions under the current Burmese junta, the global media safety and rights body Press Emblem Campaign (PEC) urged the military regime to release all detained media persons with no condition and delay. PEC records reveal that since the last coup, the country lost journalists namely Ko Myat Thu Tun (Democratic Voice of Burma), Htet Myat Thu (Voice of Thanbyuzayat), Win Htut Oo (DVB), Pu Tui Dim (Khonumthung Media Group), Sai Win Aung (Federal News Journal), Aye Kyaw and Ko Soe Naing (both freelancers) to military tortures. The PEC also added that a large number of media workers had already left Myanmar to escape the junta’s increasing persecution. ---------- Nava Thakuria is an official representative of PEC in South & Southeast Asia ------ URL: https://newageislam.com/current-affairs/myanmar-military-coup/d/134496 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

All about Ego

By Sumit Paul, New Age Islam 1 February 2025 'Ego is when you think that you can never be wrong. Righteous ego is when you realise that despite your great knowledge and wisdom, you can also be wrong occasionally.' Hinyana Buddhism 'Karne Ko Zindagi Mein Bahut Kuchh Tha/Hai, Main Apni Ana Mein Maara Gaya' (There was so much to do in life/Alas, I failed because of my ego). Of all human emotions, one's ego is the biggest stumbling block. I read somewhere, ' What can never go is called ego.' It's because of ego, we hesitate to reciprocate and step forward to demolishing all walls and barriers of hatred, misunderstandings, bitterness and rancour. The question is: What's ego? Psychologists define ego as 'One's inflated and wrongly perceived opinion about oneself that prevents a person to relent, reciprocate and stoop occasionally for a greater and nobler cause.' We all have ego. It only differs in intensity and degrees. Some have pronounced ego, some have mild ego and a few of us have remnants of it. But human existence sans all vestiges of ego is unthinkable. ' To be human is to be an egoist and also an egotist! ' "Your very existence has a seed of ego," (Saarbik Britha Aham Anim Pradyante) the Buddha said in Pali. Human ego can be positive as well as negative. The righteous ego or Saatvik Aham is a quality rather than a vice. In one of the verses in Bhagwad Gita, Krishna urges Arjun to shed his quotidian ego and replace it with righteous ego. ' Saatvik Aham Parivednam', says Krishna. It means, when ego has a positive streak, it can have an all-encompassing ambit. Interestingly, 'Aham' has the clear sense of 'I' and oneself, the knowledge of the self. Aham Brahmasmi (I'm the god or ultimate Truth) is the manifestation of that realization. So, human ego can be a mere drop and ocean in the same breath. It was Sir Jagdish Chandra Bose's righteous ego as a professor at Presidency College, Calcutta to decline to accept the 40 rupees lower salary than his white European colleagues. He fought relentlessly for that and finally won. It was Armenian Sufi Shaikh Sarmad's righteous ego that egged him on to refuse to call Mughal emperor Aurangzeb the emperor or Alampanah. 'Choon Mustaveez An 'Ina Mee Shahnshah Khudaya Ast' (I've learned to call only the Almighty as the Alampanah, not a human being). He was decapitated for his audaciously righteous ego. When Tagore returned the Knighthood following Jallianwala massacre in 1919, his friend and fellow Irish poet William Butler Yeats said, 'It was Tagore's self-respecting ego to return the Knighthood to the power that bestowed it upon him.' Allama Iqbal evinced his righteous ego when he addressed the Almighty with this couplet: 'Baagh-e-Bahisht Se Mujhe Hukm-E-Safar Diya Tha Kyon/Kaar-E-Jahaan Daraaz Hai Ab Mera Intezaar Kar' (Why did you give me the marching order from the heaven?/ There're many unfinished tasks in the world, now you wait for me!) Mahabharata’s grand patriarch Bhishma told his mother Ganga with a scintilla of righteous ego and a streak of justifiable ire that henceforth, he'll never come to her with his 'trivial' problems, one day she'll have to come to him. She did indeed come to see her great son lying on the bed of arrows! Mirza Ghalib declined the post of a Persian teacher when the English officer didn't come to receive him! He was living in abject penury at that time but refused to genuflect before a British officer because he had a healthy sense of self-respect. In other words, it was his righteous ego that didn't learn to compromise or concede. He rightly showed his ego even when he addressed (or challenged?) god with this couplet, "Bandagi Mein Bhi Woh Aazaad-O-Khudbeen Hain Ke Hum/ Ulte Phir Aayein Dar-E-Kaba Agar Waa Na Hua" ( Even in my worship, I retain my freedom and self-respect/ I'll return from Kaaba if the doors are not open for me). Healthy ego is often mistaken for impudence which is an erroneous perception. "Mere Ek Sajde Ne Khuda Banaya Hai Tujh Ko/ Tujhe Kaun Poochhta Tha Meri Dosti Se Pahle" ( My one act of Sajda or genuflection has made you Almighty/ Otherwise who cared for you?). Extreme submissiveness is not an abnegation or a negation of ego. It's a sign of absolute helplessness. "Khuda Ko Bhi Nahin Gavara Tera Yoon Gidgidana/ Jab Dee Hai Ana Toh Kyonkar Na Ise Dikhana" ( Even god dislikes your cringe worthy begging/ Show a glimpse of your ego that has been bestowed upon you), wrote Hashra ' Kashmiri'. To quote Mahir-ul-Qadri, "Kyon Mashvara-E-Tark-e-Ana Dete Ho/ Sach Kaho Kya Tum Iss Se Bach Paaye Ho? " (Why do you advise to abnegate ego/ Have you been able to get rid of it?). "Hai Ana Ka Bhi Hissa Tere Irfaan Mein/ Ise Be-Sabab Khuda Ne Diya Nahin Tujhe" (Your ego also contributes to your self-realization/ Not for nothing has it been given to you by god). So, don't try to eliminate your ego. Rather, sublimate it. You cannot negate, what's innate. It, therefore, becomes a tad delicate at times to discern between plain human ego and righteous ego. Most of us suffer from plain, pathological and vindictive ego that makes us fallaciously feel ensconced in our own world of faux self-importance. P B Shelly described it so beautifully in his magnificent poem 'Mutability', ' Virtue, how frail it's/Friendship, how rare/Love, how it sells poor bliss/For proud despair.' It's because of our inflated ego that we fail to step out of our self-determined boundaries and embrace all and sundry as our own extensions and alter egos. Because of this self-conscious ego, the world is still compartmentalised into different nations and nations are divided into divisions and sub-divisions. The moment we realise that this self-conscious ego is the main culprit, a new world order can be expected to emerge like the Phoenix from the ashes. In Zen Buddhism, ego is of two types, self-conscious or aware ego and unaware ego. We all are endowed with unaware ego, even those who're called evolved. When this unaware ego degenerates into aware ego, it becomes negative, even dangerous. So, this conscious ego must be dispensed with. Remember the words of Pakistani poet Abdul Hameed Adam, 'Raakh Kar De Iss Ana Ko, Mita De Ise/ Iske Mitne Se Teri Hasti Nahin Mitne Waali' (Turn your ego into ashes, delete it/By expunging it, you don't cease to exist). Yes, you get a brand new existence when you become free of your conscious and aware ego. A new and noble you burgeons on the horizon of life. Lastly, to quote Tirlok Chand 'Mahroom', "Ye Meri Ana Hi Thi Ke Jis Ne/ Iss Ke Nuqsaan Ke Saath Favayad Bhi Ginaye" ( It was my ego that described the merits and demerits of it). By the way, Tirlok Chand ' Mahroom' was the father of Professor and famous Urdu poet Dr Jagan Nath ' Azad', who was an authority on Dr Muhammad Iqbal's oeuvre. ----- The abridged version of this article appeared in TOI and a philosophical journal in Bengali a few years ago. ----- 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/sumit-paul-new-age-islam/d/134498 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