What Is the End Goal of the Hindutva Awakening, Asks a Hindu Gentleman Who Describes Himself as a Human Being at Book Launch of Dr. Shashi Tharoor Book on Hinduism

By Junaid Jahangir, New Age Islam 26 March 2022 Hindutva Cannot Preach Pluralism, Ignore Oppression of Minorities and Project Majoritarian Victimhood Simultaneously --------- I recently watched an interesting discussion between Dr. Shashi Tharoor and J. Sai Deepak, at the former’s book launch in 2021. The eloquent Indian politician Dr. Tharoor requires no introduction. Sai Deepak is an engineer turned litigator, who seems to be a proponent of Hindu consciousness in what he calls Bharat (instead of India). Dr. Tharoor came across as a proponent of Hinduism as defined by the 19th century philosopher, Vivekananda, who opined that the Divine is reflected in all living beings and that service to God is rendered through service to humankind. Sai Deepak, on the other hand, complained that Hindus have been viewed as subhuman, subjected to two subsequent colonialisms (Muslim and British), and brutal incidents like the 1921 Moplah massacre in Kerala. He came across scathingly critical of Gandhi, whom he refused to call Mahatma and instead referred to him as Mohandas Gandhi. Thankfully, the discussion remained civil and unlike programs with Indian news anchors like Arnab Goswami, the interlocutors were not yelling past each other. Generally, the audience seemed to resonate more with Sai Deepak than Dr. Tharoor. The discussion offered a glimpse of an India that seeks to rid itself of its secular credentials and define itself through dharmic religion. However, the end goal of this Hindutva awakening did not seem to be clear from the discussion. The moderator suggested that perhaps what is required is something akin to a Truth and Reconciliation Commission (TRC) that has happened in South Africa and Canada. The idea appears to be that Muslims sit with Hindus, where they apologize for the wrong doings of the past Muslim Empires in India. Such an approach, however, is problematic, as the South African and Canadian TRC do not offer a parallel to Bharat. This is because in both cases the human rights violations were perpetrated in recent times where the victims of apartheid in South Africa and victims of residential schools in Canada are alive. In Canada, these victims are also reminded of their oppression through institutionalized racism. In the Bharat case, the atrocities were committed hundreds of years ago in the Age of Empires by Persian, Afghan, and Central Asian warlords, who are long dead. Ironically, India enjoys good relations with Iran, the previous Afghan government, and Uzbekistan from whence hailed Babur who founded the Mughal dynasty. The Hindutva ire is instead channeled towards local Muslims, whose forefathers would have been as oppressed by foreign invaders as those of their fellow Hindu citizens. This is especially so, as the age of Empires was more about conquest than religion, as Hindu generals fought for Muslim rulers and Muslim generals fought for Hindu rulers. Thus, the TRC parallel does not hold because it occurs where either the apartheid oppressors are part of modern times, as in South Africa, or where a subjugated minority of the indigenous people are offered an apology by the overwhelming majority, as in Canada. In stark contrast, the Hindutva case on expecting a minority with lower educational attainment and economic means to apologize to the overwhelming majority that is in a position of governmental authority and power for the misconduct of long dead warriors seems quite awry. Given that the TRC is moot in the Bharat case, the end goal of the Hindutva awakening of Sai Deepak and the audience that cheered for him remains unclear. On the one hand, they claim that the pluralism of Bharat offered refuge to Zoroastrians and Jews, on the other hand, they ignore the cow mob lynching, the calls for Muslim genocide, and the brutal murder of Dalits. There seems to be a self-serving disconnect here, where the Hindu is projected as the eternal victim. This does not mean that Muslims have it together for they have a huge responsibility to take their community that is stuck with dusty old books into the 21st century. Thankfully, institutions like New Age Islam (NAI) offer a fresh narrative in contrast to that of the anachronistic clerics. However, against the perpetual victimhood projected by the Hindutva, not even the NAI narrative may be enough. This is because if the Hindutva dehumanize the most liberal of Muslims (who marry outside their faith, have a universal pluralistic outlook, or become vegan) as self-serving liars then there simply can be no conversation with those whose hearts and minds are sealed. To reiterate, the Hindutva cannot preach pluralism, ignore oppression of minorities and project majoritarian victimhood simultaneously. No wonder, there was a fine gentleman towards the end of the discussion who stood up to gently push back at the Hindutva narrative. He poignantly expressed: “I am named Ravi K. Vallar. I’m a human being. That’s it. I just want one question. Young author [Deepak Sai] is trying to or rather got lot of brownie points. The thing is we are all forgetting that we are human beings. From day one till today. Humanity is missing. You know, you killed that man, that man killed you. I am tired of that. Where are we heading. We just wanted to know where the humanity is lost. I don’t want Mahatma Gandhi being named as Mohandas Karamchand Gandhi. All that, I am tired of. You understand. All I want to know is where are we heading. Who is going to try to find the Vasudhaiva Kutumbakam [the whole world is one family]. That’s missing. …” If this gentleman’s prophetic voice in the wilderness is not enough to soften the hearts of the Hindutva brigade, then I don’t know what will. Although, Muslims can reach out to Ravi K. Vallar’s call on “who will find Vasudhaiva Kutumbakam” with “Labbaik” (we are here). This is because of the Prophetic teaching that all creatures are the family of Allah, who loves those most who are kindest to his family. Indeed, Hindus and Muslims are but one Ummah (community) bound inextricably by their common humanity. ------ Junaid Jahangir is an Assistant Professor of Economics at MacEwan University. He is the co-author of Islamic Law and Muslim Same-Sex Unions. With Dr. Hussein Abdullatif, a paediatric endocrinologist in Alabama, he has co-authored several academic papers on the issue of same-sex unions in Islam. He contributed this article to NewAgeIslam.com. URL: https://www.newageislam.com/interfaith-dialogue/hindutva-hindu-human-shashi-tharoor-hinduism/d/126651 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

Debunking Islamophobic Myths about 26 Wartime Verses: Part 1 on Verse 9:5

Removing Misconceptions about 26 Wartime Verses of the Quran Main Points: 1. Verse 9:5 was revealed in the historical context of war between Muslims and the Pagans of Makkah. 2. Verse 9:5 is not to be applied to the present circumstances where there is the rule of law that does not allow religious persecution. 3. The word Mushrikin in verse 9:5 refers to those who violated the peace treaty and attacked Muslims. ----- By Kaniz Fatma, New Age Islam 26 March 2022 Some people have recently objected to the 26 verses of the Holy Quran, despite the fact that they were revealed in the historical context of war between Muslims and the Pagans of Makka. Despite the fact that their appeals were rejected by the Supreme Court, some social media users continue to circulate misleading information about these verses. An ordinary student of theology, I have based my research and understanding of these verses on articles and interpretations found on New Age Islam and other publications. I hope people become more aware of the truth and refrain from spreading false information, as lying is forbidden in all Dharmas and Belief systems. The most common and first verse used to spread false information is as follows: “And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give Zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.” (9:5) This is one of the verses of Surah Tawbah. It is necessary to comprehend the circumstances and reasons for the revelation of Surah At-Tawbah before understanding this verse. According to Mufti Badruddoja Razvi, The first 30 or 40 verses of Surah At-Tawbah were revealed in the 9th AH after the conquest of Makkah. With Allah Almighty's permission and the Holy Prophet's approval, the Muslims arranged a peace covenant with the polytheists of Makkah and other Arab tribes. Both sides had to adhere to this covenant. Muslims were true to their word. The polytheists of Makkah and Arab tribes broke the contract, with the exception of the Banu Zamra and Banu Kanana, who are expressly listed in verse 4 of Surah At-Tawbah. They also disregarded the Hudaybiyyah Peace-Treaty. The Hudaybiyyah Peace Conditions appeared to be pointing to the vulnerability of the Muslims. In the current day and age, the non-Muslim world accepts the pact and considers it binding in all circumstances. The treaty has received a lot of attention in Islam. Several times in the Holy Qur'an, it is ordered to keep the covenant. It has also been stated that you must keep the covenant. The covenant will undoubtedly be called into question. (17:34) However, when one side breaks a covenant, the covenant is immediately broken, as was the case with the Hudaybiyyah peace contract. When the pagans of Makkah failed to keep their commitment, the Prophet (peace be upon him) dispatched Hazrat Abu Bakr to Makkah on the occasion of Hajj in the ninth Hijra, appointing him Emir of Hajj. On the day of Tarwiyah (8th Dhul-Hijjah), Hazrat Abu Bakr Siddiq preached a discourse in which he detailed the Hajj procedures. Addressing the polytheists of Makkah in the valley of Jamrah on the 10th of Dhul-Hijjah, Hazrat Ali said: “O People! I have come to you as the Messenger of the Prophet (peace be upon him)." The polytheists enquired, "What message have you brought for us?" After reciting the first 30 or 40 verses of Surah At-Tawbah, Hazrat Ali announced, "I have come to you with the command of four things." (1) After this year, no polytheists will visit the Kaaba. (2) Circumambulating the Kaaba while naked is prohibited. (3) Only those who believe will be permitted to enter Paradise. (4) Each Dhimmi's covenant must be honoured.” The above statement clarifies that the polytheists who are commanded in verse 5 to be killed or fought after the passing of holy months refer only to the Arab polytheists who not only broke the covenant with the Muslims but also spent their filthy efforts to violate the call of Islam, as the commentator Abi Saud writes in his commentary on the verse, "the word Mushrikin in verse 9:5 specifically refers to Nakithin. As it is obvious from the straight meaning of the verse, as well as the Dalalat al-Nass' (i.e. a scenario in which the literal meaning of any word is discarded due to the context and structure of the text), no other Mushrikin will be battled.” [Abi Saud's Tafsir, vol. 4, p. 43] The author of Tafsir-e-Madarik commented on it as well, saying, "The word Mushrikin refers to those who violated the peace treaty and attacked upon you.” [Tafsir al-Nusafi, vol. 2, p. 166] The instruction to murder the polytheists and infidels contained in verse 9:5 does not pertain to common infidels, polytheists, and fellow citizens and brothers of India, according to these legitimate and credible commentators. However, it refers to the polytheists of Makkah and the Covenant Arab tribes who committed horrific crimes against the Muslims, such as murder, treason, and breach of covenant. The Qur'an does not encourage shooting individuals with AK-47s while walking for no reason, or orphaning hundreds of children, or plucking honeycomb off the heads of hundreds of women. According to the Qur'an, if a human being kills another human being for no reason, regardless of religion, he is a killer of all human beings on earth, and if a human being saves the life of an oppressed, weak, and feeble human person, he is a saver of all human beings on earth. The lives, property, and rights of non-Muslim minorities are as secure as the lives, property, and rights of the Muslim majority wherever the Islamic system of governance is in effect. They must have the same freedom to exercise their religion and construct a house of worship as the Muslim majority, since the Holy Prophet (peace be upon him) stated, “Whoever murders a person of a treaty other than his own, God prevents him from entering Paradise.” (Al-Mustadrak Lil-Hakim, V: 2, p. 142) The Prophet (peace be upon him) also said, “He who kills a person with whom there is a peace pact will not take the smell of paradise, which is found after a five-hundred-year voyage.” (Al-Jawami` Lil-Suyuti, V: 9, p. 721) “Indeed, a sign will be raised on the Day of Resurrection for the one who violated the covenant, and it will be claimed that he betrayed such and such a person,” the Prophet (peace be upon him) says of the one who breaks covenant after forming it. (Al Jawami` Lil-Suyuti, V: 8, p. 370) A Muslim who had killed a non-Muslim with whom there had been a peace accord was once brought before Hazrat Ali (May Allah be pleased with him). When the evidence of murder was revealed, Hazrat Ali ordered that this Muslim be put to death. "Don't kill him!" exclaimed the victim's brother. “I'm sorry, but I've forgiven him.” Hazrat Ali speculated, “Perhaps these guys have intimidated and terrorised you?” He responded, “No, they murdered my brother, and now I can't bring him back. They offered me blood money, which I gladly accepted.” Hazrat Ali explained to the non-Muslim, “You know well well that a person under our protection has the same sanctity as we do, and his blood money is equal to our blood money”. (Al-Sunan Al-Kubra Lil-Baihqi, V: 8, p. 63, Al-Jarrah Al-Hadith Book: 15934, Dar Al-Kotob Al-Ilmiyah, Beirut, Lebanon) See: The Verses of Jihad: Meaning, Denotation, Reason of Revelation and Background- Part 2 In his article consisting of five parts, Islamic scholar Ghulam Ghaus Siddiqi says This verse “And kill them [Mushrikin] wherever you overtake them... (2:191)” was revealed for the Makkans who tortured and persecuted the Muslims for about 14 years. The verse right before it says, “Fight in the cause of God only those who fight you and do not commit aggression” (2:190). And the verse right after it says, “But if they cease fighting, then let there be no hostility except against the oppressors” (2:192). These verses were revealed because the Muslims were afraid they would be attacked while on their sacred pilgrimage when fighting is prohibited. The passage in context clearly prohibits fighting those who are not fighting.” (Summarized: 'Kill Them Wherever You Find Them (2:191)': What Quran Actually Means By This Command?) Also Read: Refuting ISIS While Interpreting the Quranic Verse ‘Kill the Mushrikin Wherever You Find Them’ ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/radical-islamism-jihad/debunking-islamophobic-myths-wartime-/d/126653 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 the West Lost Its so-called War on Terror

By Grace Mubashir, New Age Islam 26 March 2022 At a crucial juncture when American unipolarism has failed miserably in its war or terror and is gradually receding from the Middle East to European and Chinese theatres, the book ‘Why We Are Losing “The War On Terror” by Paul Rogers is essential reading to understand new metamorphosis in the American polity and the Middle East. The sullen withdrawal of American boots from Afghanistan in 2021 with its goals of invasion far from realization, coupled with the earlier disgraced departure from Iraq, raises ugly questions about the neo-conservative interests of the American War on Terror. The book offers vital insights into the failure of American civilizational missions in Afghanistan and Iraq, while critically dissecting American foreign policy and security understandings. Post-cold war political and security apparatus foisted by America is on moribund state with global order turning multi-polar where American hegemony is increasingly becoming a toothless lion. The war on terror inaugurated after the September 11 attacks on the imperial hubris of America occupies a salient milestone in American foreign policy. Postulated on the elimination of Al-Qaida and affiliated terror groups, the war on terror later was expanded to Iraq on the flimsy pretext of Saddam Husain amassing Weapons of Mass Destruction. On a very limited level, it was again invoked in the Levant region against looming threats of ISIS. With more than thirty years of experience in peace and conflict studies, the author unravels the tangles of failed American missions with sustainable solutions which still hold weight. The first chapter gives a detailed analysis of changes in American foreign policy from the time of the Regan government which finally culminated in the War on Terror in 2001. He argues with conviction that American War on Terror was ideologically motivated by Neo-conservatism and oil demands of energy-deficient countries. Along with these, Christian Zionism had been instrumental in determining American interests in the Persian Gulf. The chapter tracks the ideological underpinnings of the unipolar world order dominated by American ideals. The chapter busts the myth of the War on Terror being a spontaneous response to Islamic fundamentalism and instead situates it within the imperial hubris of a unipolar world dominated by American ideals. The second chapter is dedicated to changes in military postures that led to War on Terror. The chapter attributes the invasion of Afghan and Iraq to American military interests in the Persian Gulf to protect oil supply, soviet threats in the Middle East, and guarantee protection to Zionist State. Iran Revolution of 1979 terminally shifted the balance of the region America losing buffer state against the Russian Bears and to create American friendly governments turned pragmatic for the interests of American government. Implications of the Gulf War and the Scud Missile crisis also weighed high on American military experts on sending the US military to Afghan and Iraq. The next chapters deal with the drifting of the War on Terror from Afghan to Iraq and the ‘failure’ of America to achieve their goals. Expanding the dimensions of the war from the war against Islamic Fanaticism to prevalent political structures had, according to the author, guaranteed doom to the American mission. Faltering intelligence missions and lack of public support made military overture in the region more disastrous and futile. The book argues that the shifting of attention from Al-Qaida to the autocracy of Saddam Husain, America, and allies deflated the attention. The rise of ISIS from 2014 could be added here as they found fodder for growth from anarchic soil left behind by the US invasion. The book was prophetic when it foresaw the chances of Islamic extremism encouraging more militancy in the region. It ended American isolationism and dragged its feet into the murky marshlands of the Middle East. The inability of American leadership to ensure a smooth transition into liberal democracy littered Iraq and Afghan with destruction and more public resentment against the American invasion. He argues that the actions against Al-Qaida failed miserably in eliminating the target but instead, American misguided policies exacerbated the sectarian tensions of the region. The role of oil in American actions in Iraq is met with scorn by the author arguing it as an attempt to conceal the imperial designs behind the military moves. To conclude, the Iraq war could not be explained in terms of oil demands. While Rogers has successfully brought out political and security challenges America faced behind Iraq invasion, he fails to understand the threat that Islamic extremism posed. He glosses over the existential threat Islamic terrorism posed to American interests in the region. While putting American Neo-conservatism behind the dock, the author has conveniently ignored the threats that non-state actors posed to the world order. Again in understanding Al-Qaida, he has erred as he demands compromises with radical Islam than outright military postures. Misreading of political and religious developments in the region might have motivated the author to reach such a conclusion. The final chapter sheds light on the path ahead. Instead of jingoistic military actions, he demands ideological battles to win over ‘fringe’ elements. Arguing that the costs of war are too disastrous, he demands sudden withdrawal of military forces and to engage with people. He sees no success for the superior American military in defeating Islamic extremist ideologies. He is a strong advocate of sot power to settle unsettling changes in the region. He sees incredulity in the civilizational missions of the West and to impose the western model on others would assure only loathing and alienation. The book argues for long-term political and social changes with the support of target people to ensure durable peace and security in the region. Although America and its allies have backed off from the region, the book still has relevance as it will help immensely the new changes in the Middle East and the realization of American security policies. References Anthony, Andrew (2007) The Fall Out: How A Guilty Liberal Lost His Innocence, Random House. Bloom, Allan (1987) The Closing of the American Mind, Simon & Schuster. Murray, Douglas (2005) Neo-conservatism: Why We Need It (The Social Affairs Unit). Platts, Sarah (2008) ‘Progress and Promise: Sustaining the Effort in Iraq,’ The Henry Jackson Society, 30 January, at: http://www.henryjacksonsociety.org/stories.asp?pageid=49&id=506 --- Grace Mubashir is a student of Journalism at Indian Institute of Mass Communication, JNU, Delhi URL: https://www.newageislam.com/books-documents/west-war-terror-america-middle-east/d/126652 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 Should Muslims Have a Communal Approach to Social Service, When God Raised Them for Overall Good and Welfare of Entire Humanity?

By S. Arshad, New Age Islam 26 March 2022 Muslims Lack The Philanthropic Zeal Of The Christians And Sikhs. This Despite What God Told Them In Quran: "You Are The Best Community Ever Raised For The Welfare Of The Mankind (Linnaas)" (Aal-E-Imran, 3: 110) Main Points 1. Muslim NGOs mainly work for Muslims, though during Covid some Muslim groups had helped and a few mosques had opened their doors for the needy, providing them free services. But it was nothing compared with what the small minority of Sikhs had done with their oxygen Langars, among other things, like opening full-fledged hospitals. 2. Langars are not found in Muslim society. 3. Muslims have little interest in secular social work. ----- Once the Bengali poet Qazi Nazrul Islam lamented the communal mentality of Muslims even in the matters of social welfare programmes. He had wondered why the Muslims added the prefix 'Islamia' even to the names of institutions devoted to social welfare like hospitals and name them Islamia hospital. He guessed that if someday these people contract Tuberculosis, they will say, "I am suffering from Islamia TB". God says the Muslims, “You are the best community ever raised for the welfare of the mankind (linnaas); you encourage good and forbid evil and believe in Allah"(Quran 3: 110 Aal-e-Imran) God raised Muslims for the overall good and welfare of the entire humanity, not only for the Muslims. And because of this, God declares them the best people ever raised on earth. Spreading good does not entail only doing good to the Muslims but to all irrespective of caste, creed and religion. God says in the Quran that He will take care of those too who do not believe in Him in the world and so He wants Muslims to have the same approach to the people of the world. The Muslims are told to engage in social welfare and philanthropic activities apart from having faith in one God. Their social or religious duty does not end at just having faith in one God and offering five times prayers and observing fasting during Ramadan. They have been entrusted with a bigger task of working for the welfare of the poor, needy, destitute and the sick of the world. And whenever the Quran speaks of the welfare of the needy, it does it with a secular approach. It asks Muslims to do social work not on individual basis but in an organised manner and on a collective level. For example, the Quran enjoins Muslims not only to feed the needy and the hungry on individual level but also enjoins Muslims to encourage other Muslims to feed the hungry. "What put you into saqar. They will say, we were not of those who prayed nor did we use to feed the poor."(Al Mudaththir: 43-45) "He is the one who repulses the orphan and does not encourage the feeding the poor."(Al Maun: 2-3) Feeding the hungry has also been stressed in Sual Al Balad, Al Fajr and Al Mursalat of the Holy Quran. This way feeding the poor becomes a collective responsibility of the Muslim society. This necessitates the setting up of hospitals or Langars (charitable eateries) in every town or locality. These Langars would not be restricted to Muslims alone but would be open to the people of all religions and even to those who do not believe in any religion. But such Langars are not found in Muslim societies. They are instead found among Sikhs and Hindus. Other organisation that is suggested in the Quran is the shelter for the wayfarers or travellers. The Quran time and again stresses on extending help to the traveller. "Therefore, give to the near of kin, and to the needy and to the wayfarer. "(Quran, Surah Ar Rum: 38) This necessitates the setting up of traveller shelters in every locality or town for the people of all the community. Though Musafir Khanas are found in many towns and cities, they do not fulfil the criteria set by the Quran: they demand payment by the guest and have limited rooms. They are restricted to Muslims and are called Islamia Musafirkhana or Muslim Musafirkhana. In self-proclaimed Islamic countries, Musarfir Khanas, hospitals, Langars and orphanages should be funded and managed by the government. In non-Muslim countries, big social organisations should take up these responsibilities. But in Muslim societies, the stress on secular social work is not much and therefore, big NGOs are few and those which work for the needy do not have resources and so work on a limited level. The Quran also enjoins on Muslims to take care of orphans. This has been stressed in surah Al-e-Imran and other surahs. Though orphanages are found in many towns and cities they are run with limited resources and are restricted to Muslims and are generally called Islamia Yateemkhana. In short, Muslims don’t possess the missionary zeal of the Christians who are known for their social work and philanthropic zeal. They provide medical assistance to the needy worldwide and thousands of world level organisations have been active providing help and relief to the destitute both Muslims and non-Muslims. Mother Teresa, a Christian woman won the Nobel Prize for her social work under her organisation Missionaries of Charity. Christians are known worldwide for their social work the Quran also praises Christians for their virtue of compassion. "We sent after them Jesus the son of Mary, and bestowed on him the Gospel and We ordained in the hearts of those who followed him compassion and mercy."(57:27) The Muslims take less interest in the welfare work that involves all the religions because they have been made to believe that only serving or helping the Muslims earns them reward in the Hereafter. This mentality prevented them from reaching out to other communities and creating an image of a community having a universal outlook. Very few organisations like the Edhi Foundation of Pakistan exist in Muslim countries. On the contrary, Muslims harbour doubts and suspicion about the objective of Christian organisations active in Muslim countries. In Afghanistan, the ISIS attacked maternity clinics run by western Christian organisations killing pregnant Muslim women and new born babies and forced their exit. The Quran stresses on mercy and compassion and advises Muslims to show mercy and compassion to all. And this can be truly demonstrated through a universal approach to service to the mankind which unfortunately lacks among the Muslims today. ---- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/islamic-society/muslims-communal-approach-social-service-/d/126654 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

Scientific Principles Governing the Universe are not Absolute but are Subservient to God

By S. Arshad, New Age Islam 25 March 2022 God Says He Can Change Any Scientific Principle If He So Wills Main Points: 1. He says that different stages of foetus in the womb are commanded by Him. 2. The shadow has been made dependent on the sun. 1. 3۔God decided the attributes and principles of the Universe 3. Night and day can be lengthened at His will. ----- There has been a lot of debate and discussion on the relevance of religion in the face of scientific developments and on the confrontation between religion and science. From the point of view of the Quran, the universe is the creation of God and God has not only created the universe, but also created the scientific principles and the properties of the matter. If honey has healing properties or poison has killing properties, the properties have been endowed with them by God. And since the properties of the matter are ordained by God, they can be altered or suspended by God if He so wills. But at the same time, God says that He does not interfere with the working of matter or of the universe so that man on earth does not face inconvenience. He therefore, says "La Tabdeela Likalimatillah"(There is no change in His word). But He reminds man from time to time of His power and authority to suspend or alter the principles governing the universe. ------------------------------------------------------------- Also Read: Islam, Science and the Muslim Predicament ------------------------------------------------------------- There are two sections of scientists. One section believes that there is an unseen power in the universe that governs it. The second section does not believe in the presence of an invisible power governing the universe. This section believes in the doctrine that all the creations of the universe have their inherent properties and principles and are governed by their own principles. In other words, they believe in the Theory of Dependent Origination (Pratityasamutpad) of Buddhism. But God makes it clear in the Quran that since the universe has been created by Him, it is also governed by Him and the properties endowed with the matter are not inherent and absolute. One example of this is the suspension of the burning property of fire when prophet Abraham a.s. was thrown into it at the order of the king. There are other verses in which God reiterates His position on the working of matter and of the components of the universe. He says: "Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, chasing it rapidly; and the sun, the moon and the stars subjected by His command. Unquestionably, His is the creation and the command (Amr).Greatness is to Allah, Lord of the worlds.(Al Araf:54) God has not created only the Khalq (the physical form of the creations) but als the Amr (the inner qualities, properties and principles). Since He has created the universe and its properties. He has full control over it. "Allah is the One who created seven heavens in layers, and likewise for the earth. The divine command descends between them so you may know that Allah is most capable of everything and that Allah certainly encompasses all things in His knowledge. (Talaq:12) To demonstrate His power to create Khalq and Amr, God cites the example of the evolution of foetus in the womb. God says, "Then He developed the drop into a clinging clot of blood, then developed the clot into a lump of flesh, then developed the lump into bones, then clothed the bones with flesh, then We brought it into being a new creation So greatness is to Allah, the the best of creators."(Muminun:14) From the scientific point of view, the evolution of the fetus in the womb is a natural process but God says that every stage in the process is ordained by God. One important verse in the Quran is about the shade of things. We know that shades of physical objects are dependent on the motion of the sun. The contraction and expansion of the shades occurs due to the position of the sun. Therefore, the existence of the shade seems absolute. But it is not. God says, "Have you not seen how your Lord spreads the shade. If We willed, We could have made it stationary. Instead, We have made the sun its pilot (daleel). So We gradually roll up the shade Unto us."(Furqan:45-46) Here, God says that shade is an independent creation created by Him for the comfort of human beings. If there was no shade on earth, life would have been miserable and difficult for creatures on earth. But He made shade subservient to the sun and the shade seems to be moving with the sun. If He had willed, the shade would have been stationary. Therefore, the existence of the shade dependent on the movement of the sun is relative and not absolute. ------------------------------------------------------------- Also Read: Islam Does Not Inhibit Science: Islamic Culture Has Produced Many First-Rate Scientists Who Were Also Devout In Their Religious Observances ------------------------------------------------------------- Another verse that demonstrates the relativity of the appearance of night and day is as follows. "Say, "Have you considered if Allah should make for you the night continuous until the day of Resurrection, what deity other than Allah could bring you light. Then will you not hear? Say, "Have you considered if Allah should make for you the day continuous until the Day of Resurrection, what deity other than Allah could bring you a night in which you may rest.. Then will you not. See"(Al Qasas:71-72) One more verse that demonstrates the relativity of the properties of the matter is as follows: "And in the story of Ad was another lesson, when We sent against them the devastating wind . There was nothing it came upon that it did not reduce to ashes."(Az Zariat:42) Generally strong winds or windstorms are devastating in the sense that it sweeps away or uproots and destroys everything that comes across it because of its sheer force and speed. But the verse says that the winds had burning properties or radioactive properties and so everything that came across it turned into ashes. Such radioactive waves are produced by atomic explosions and are not present in natural windstorms. This shows that by God's decree, the natural winds that swept the nation of Ad had been endowed with radioactive properties. ------------------------------------------------------------- Also Read: Virus, Islam and Science ------------------------------------------------------------- From the discussion carried out above, it becomes clear that God asserts His complete authority over the universe. The properties and principles of matter and creations are relative and not absolute. Perhaps these verses have been revealed to reject the belief of scientists and a section of thinkers and philosophers that matter has inherent and absolute qualites and properties that can never change. God says that properties of matter are endowed by God and He can change it though He does not do it generally and when He does, the phenomenon is called a miracle. ---- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/islam-science/scientific-principles-universe-god/d/126648 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

Growing Religiosity among Muslims Does Not Guarantee Growing Piety And Moral Virtues Among Muslims

By S. Arshad, New Age Islam 23 March 2022 Without Creating Pious Individuals, A Truly Islamic Society Cannot Be Built Main Points: 1. Social and moral vices are rampant in Muslim societies. 2. Bribery, food adulteration and dishonesty is rampant in Muslim society. 3. Starvation claims many lives in Muslim countries. ------ It has been observed that in comparison to the 60s and 70s, religiosity among Muslims has grown. Today more men and women follow religious practices like five times prayers than fifty years ago. Young men in their teens or twenties offer five times prayers, a recent phenomenon. Young students growing beard and going to school or college wearing scull caps are also more visible these days. Earlier the Muslim youth were not obsessed with their religious identity. But during the last twenty years, religiosity has grown among the common Muslims, particularly among the young boys and girls. The Pew survey results also show this. Today more young men attend five times prayers and it is not a phenomenon seen in India or Pakistan only but in Western countries as well. But despite the growth in religiosity among the Muslims, growth in moral virtues and internal piety is not seen among Muslims proportionately. On the contrary, we see that moral vices and social evils have seen a rise in Muslim society. Hatred, jealousy, avarice, dishonesty, bribery, adultery, use of intoxicants like wine and drugs is rampant and gambling is rampant in Muslim societies. The holy prophet pbuh stressed on character building along with the spread of the Quranic message of Tauheed (monotheism) during the initial years of his Prophethood. He taught the believers the principles of a disciplined life and to be good citizens of the society. He taught believers not to take or give bribe, not to indulge in food adulteration, not to hurt the neighbours, not to take undue pride, not to treat people rudely and to endure hardships with equanimity. He also preached self-restraint and tolerance. But the Muslim society of the modern world is plagued with all the social evils and despite the claim of the Muslims to be the best religious community, they suffer from almost all the social and moral vices other communities suffer from. The prediction of the holy prophet pbuh that in future the Muslims will commit all the sins the Jews would. Hadhrat Bayazid Bustami was a great Sufi. A Jew revered him and often visited him and spent hours with him. After Hadhrat Bayazid Bustami expired, the Jew would visit his grave and sit at the grave for hours. Seeing his reverence and love for the great sufi, the Muslims of the area once said to him," When you have so much love and reverence for him, why don 't you adopt his religion Islam."? The Jew replied, “The Islam he practised is not my cup of tea, and the Islam you Muslims follow is not better than mine?” Even those who are religious in theory and practice are a small percent of the total Muslim population. Majority of the Muslims are not aware of the Quranic injunctions on dishonesty, food adulteration, mannerisms, treatment of neighbours and travellers, treatment of elders and younger people and on social evils like gambling, drug addiction etc. The Quran and hadiths have numerous verses and hadiths forbidding addiction to intoxicants like wine and opium and other drugs. But the habit of drinking wine is common in Muslim neighbourhoods. Many uneducated Muslim youth are drug addicts as drugs are easily available to them. This not only causes domestic violence but also the family is ruined financially. A drunkard or drug addict does not respect his family members or people of the neighbourhood. Food adulteration is another social vice that is widespread among Muslims as well as non-Muslim society. The Muslims did not set an example by not indulge in food adulteration as they argue that food adulteration is entrenched in the entire system. But in Muslim minority society they can abstain from it as much as possible but it is seen that they are equal participants in this vice without heeding their religious injunctions. Good treatment of the neighbours is another duty of the Muslims they ignore. A Muslim cannot enjoy the blessings of God and his prophet pbuh unless he does not show care and sympathy for his neighbours whether they are Muslims or non-Muslims. During festivals they play music on high decibel causing trouble to both Muslim neighbours. Feeding the poor of the neighbourhood is a collective duty of Muslims ordained in the Quran and the Muslims have been warned of grave punishment in the Hereafter for ignoring this injunction. But this injunction is largely ignored by even pious Muslims. In the Muslim society many poor people starve but there is no provision for feeding the hungry. A few years ago, a young man in Pakistan snatched a pizza from a rich man who had come out with a pizza from a pizza shop. He was hungry for two days and so could not suppress his hunger any more when he saw pizza in the man's hand. He snatched it and tried to run away. But the rich man raised an alarm and the passers-by caught him and beat him to death. Actually, the responsibility to feed the hungry man lied with both the rich man who had bought the pizza and with those passers-by who beat the hungry man to death. But instead of realising their crime, they punished the victim. During the lockdown it was observed that on the one hand, a section of people helped the helpless people and on the other hand, a section of people sold medicines and oxygen cylinders at much higher prices. The Muslims were involved with non-Muslims in this immoral practice. Particularly in Pakistan, black marketing and hording medicines, and essential food items was rampant. A drug which was rumoured to be effective in Covid-19 was sold in black market at Rs 1.25 lakh though its actual price was only Rs ten thousand. Sugar and petroleum products were also horded and black-marketed during that period. These social and moral vices are widespread in Muslim societies today though Muslims are more religious today. The Muslim organisations pressurise the governments of Muslim majority countries to impose Shariah rule and the heads of governments claim that they will establish a caliphate or a state like the state of Madina. They don’t realise that without creating pious and righteous individuals, a state like Madina or a caliphate like the caliphate of rightly guided Caliphs cannot be established. ---- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/islamic-society/religiosity-muslims-piety-moral-virtues-/d/126631 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

Engineers Of Jihad: The Curious Connection Between Violent Extremism And Education: Why More Engineers Are Attracted To Jihad?

By Ornella Sukkar, New Age Islam 22 March 2022 Different Personality Traits, Motives, And Psychological Tendencies Can Also Be Considered Behind The Trend Towards Extremism The study of extremism, its causes, and the phenomena associated with it is one of the topics that have been strongly raised during the recent period. One of the most prominent books issued in this matter is a book entitled “Engineers of Jihad: The Relationship between Violent Extremism and Education,” written by Diego Gambetta, Professor of Sociology at the European University Institute in Florence, possessing a doctorate in social and political sciences from the University of Cambridge, UK, and worked as a visiting professor at the University of Chicago, and Steffen Hertog, Associate professor at the London School of Economics and Political Science. The book deals with the relationship of engineering majors joining extremist groups, whether in Islamic countries or the West, trying to provide an explanation for what can be called the "extremism of engineers" phenomenon and the presence of a large number of engineers in violent extremist groups. It also sheds light on extremism being linked to ideology. The book reached several main results, the most prominent of which is that a large percentage of Islamic extremists are university students with an engineering background. It showed that the spread of extremist engineers in some Islamic countries is due to frustration and relative deprivation, and therefore the existence of development and job opportunities are factors that contribute to immunity against extremism. Also, the commonalities between engineers and the right-wing are greater than those between engineers and the radical left. Extremism and Engineering in the Islamic World In examining the relationship between extremism and education in some Islamic countries, the book relies mainly on the study of a sample of (497) people from extremist groups, based on various sources; including academic writings, government documents, in addition to a comprehensive daily survey of international newspapers and the Middle East during the period from 2004 to 2010. The authors highlight that there are educational data available for (335) of the total sample under study and they found that the majority of them have completed higher education or are still in it, their number being (231) individuals or about (69%) of the sample. With regard to the nature of the scientific specialization, there are data available for (207) individuals and it was found that (93) of them majored in engineering, about (38) people had their majors in Islamic studies, while the smaller numbers were in other disciplines, as follows: (21) specialized in medicine, (12) in economics, (8) in mathematics and science, (5) in law, and the rest from various other specializations. According to the results included in the book, out of (93) extremist engineering graduates, (38) of them are leaders in extremist groups; that is, at a rate of about (41%). The book adds that there are strong indications of a relationship between extremism and the study of engineering which is not limited to the present time, but extends back to decades ago. It gives many examples of this, including that the perpetrators of the September 11, 2001 attacks in the United States had eight engineers among them. During the seventies of the last century, an extremist group appeared in Egypt called the "Takfir wal Hijra" group led by an agricultural engineer named Shukri Mustafa. In regards to the number of extremists belonging to some Arab countries, according to the full sample of the study numbering (497), Palestine came first with (128) people and then Egypt with (88) people. The book also indicates that a small number of engineers appeared in the Kingdom of Saudi Arabia among the extremists being due to the fact that engineers in the Kingdom enjoyed excellent opportunities in the labour market thanks to the oil, gas, and heavy industry sectors in the country. Extremism and the Study of Engineering in the West In order to verify the relationship between extremism and the study of engineering in the West, a sample of (344) Islamic extremists who were born and raised in the West were tested. In this sample, (338) were males. During the terrorist operations or planning of terrorist operations, whether successful or thwarted, the United States, then the United Kingdom, Spain, and France, respectively, come as the most countries in which this sample is represented. Scientific data was provided for only about 122 of them, where (9) of them had less than secondary education, (30) completed secondary education only, while (83) of them entered university or obtained a university degree. According to the results, about (79 percent) of the extremist university students in the West came from reputable colleges, and the irony is that most of them are from engineering majors. Explanation of the Phenomenon of Radicalization of Engineering Graduates The book attempts to provide an explanation for the fact that engineering graduates are more inclined to extremism compared to other disciplines. There is a state of individual or collective frustration experienced by graduates of engineering colleges in many Islamic countries where these graduates do not find an opportunity to achieve their dreams of obtaining good jobs. That is, a global combination of ambition and shock may lead to the spread of extremism. The book asserts that social conditions are by no means sufficient to explain the link between extremism and engineering specialization, as the West has an economic situation and opportunities that are better than a number of Islamic countries; yet, there are extremists in the West. Therefore, different personality traits, motives, and psychological tendencies can also be considered behind the trend towards extremism. Engineering and the Far Right The book points out that extremism is not only linked to religion, but is also linked to ideologies. In this regard, the two researchers hypothesize, through the collected data and information, that the common factors that link engineers and the extreme right-wing are much greater than the common factors between this group and the radical leftist current. The book presents several examples of the extreme right in Germany, Austria, Russia, and the United States where it is clear that the engineering specialization is more widespread among the far right. Reference: Diego Gambetta and Steffen Hertog, Engineers of Jihad: The Curious Connection Between Violent Extremism and Education, (USA: Princeton University Press, March 2016) pp 208. ---- A columnist for New Age Islam, Ornella Sukkar is a Lebanese journalist specialising in Oriental and Islamic studies and dialogue between cultures and civilizations. URL: https://www.newageislam.com/radical-islamism-jihad/violent-extremism-education-islamic-world/d/126623 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

Islamophobia Should Be Fought Along With Muslim Intolerance

Recent Incidents of Violence against Religious Minorities Reflect Growing Intolerance among Muslims Main Points: 1. UN recognises Islamophobia but Muslims should also recognise religious intolerance among them. 2. ISKCON temple was vandalised in Bangladesh. 3. Shia mosque was attacked in Pakistan. 4. A Christian Church father was killed in Pakistan. ----- By New Age Islam Staff Writer 22 March 2022 File Photo ----- On the 15th of March 2022, the United Nations declared 15 March as the International Day to combat Islamophobia. Though, some western and Asian countries expressed some reservations but they agreed that Islamophobia was a reality and that it should be combated. Muslim media went agog over the news because the UN's adoption of the day had in their view put a seal on their innocence. They were relieved at the thought that now they would not be harassed or discriminated against on the basis of their religion and they will not be stereotyped. ---------------------------------------------------------------------------- Also Read: Why UN’s Islamophobia Resolution Troubles Moderate Muslims ---------------------------------------------------------------------------- But ten days before the UN resolution on the International Day to Combat Islamophobia, a terrorist attack was carried out in a Shia mosque during the Friday prayer in Peshawar in which 62 people were killed and about a hundred others were injured. One month before, in February a Christian Church father was killed by Islamists in Pakistan. Three days after the UN resolution on Islamophobia, on 18 March, an ISKCON temple in Bangladesh, was attacked by more than 200 people led by one Haji Safiullah and one Ishraf Sufi. These three incidents of attacks on Hindu, Shia and Christian minorities in Muslim majority Pakistan and Bangladesh reflect growing religious intolerance among the Muslims. Ironically, In Bangladesh, the persons leading the Fasadi (rioting) mob were a 'Haji' and a 'Sufi'. They are not aware that the ISKCON religious movement is based on the religious philosophy of religious tolerance preached by Shri Ramakrishna Paramhansa who respected Islam and Christianity and had practised Islam for three days and had even wanted to consume beef but one of his disciples somehow managed to prevent him from doing so. (File Photo) ----- The terrorist attack on the Shia mosque in Peshawar was not a small incident. It was carried out in a mosque and claimed the lives of more than 60 innocent Muslims. Still the government of Pakistan, showing its insensitivity, took it as a usual incident. Some formal statements were made about zero tolerance of such incidents and then the Muslim forgot it as usual. No word of condemnation came from Al Azhar or any other prominent religious organisation or Mufti and no talks of collective steps to prevent such heinous attacks by Muslim scholars, Muslim organisations and Muslim governments were held. It is not that these three grave sins against the innocent minorities that were committed in close succession were rare and exceptional. In Bangladesh and Pakistan, attacks on religious and sectarian minorities are reported regularly and thousands of such incidents have been reported during the last ten years. In 2013, there were large scale communal riots against the minorities in Bangladesh; there was a large scale communal riots against the Ahmadiya sect during the 50s in Pakistan. Hundreds of attacks on processions, school vans and mosques of Shias and residential and business complexes in Shia majority regions of Pakistan have been carried out by TTP and other militant Islamic outfits enjoying impunity. Despite all this, no consensus has emerged among the Muslim intelligentsia and religious leadership of Pakistan or of the Indian sub-continent on the need to form a collective mechanism to fight this menace. The religious leadership of the Indian sub-continent occasionally makes formal statements like 'Islam is a religion of peace’, or that 'Islam does not preach violence' or that ' Islam does not support terrorism' but never specifically names the outfits they consider terrorists. On the contrary, the Ulema belonging to Islamic organisations overtly or covertly praise or support the militant organisations. When these Ulema support, for example' Taliban, then naturally their millions of students and fans and followers develop a soft corner for them. Similarly, In Pakistan, when the government ministers and religious leaders and muftis participate in meetings or rallies organised by the TTP or Sipah-e-Sahaba which are militant organisations hostile to the minorities, particularly Shias, millions of Muslims are influenced by their sectarian and communal ideology. This results in violence against these minorities. It is a fact, that every incident of violence and bloodshed against non-Muslims on the basis of Islamic interpretations of Qur'an and Sunnah promotes Islamophobia. When people known as Haji and Sufi take part in violence against non-Muslims, it creates stereotypes against the beard, or scarf or even the Sufi dress. Therefore, if Muslims want to fight Islamophobia, they should first form a collective mechanism to fight religious intolerance among them. The UN is a very effective platform for such an initiative. Pakistan should take the initiative to fight religious intolerance as it did to fight Islamophobia. It should introduce a resolution to combat religious intolerance in Muslim countries and the Muslim countries should envisage collective steps to remove ideology of hate and violence emanating from their secondary religious literature produced by extremist religious scholars. If it is not done, the fight against Islamophobia will merely remain limited to a resolution made on paper. URL: https://www.newageislam.com/muslims-islamophobia/islamophobia-muslim-intolerance/d/126628 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

Connection between Violent Extremism and Education in the Islamic World

By Ornella Sukkar, New Age Islam 22 March 2022 Engineers of Jihad: The Curious Connection between Violent Extremism and Education The study of extremism, its causes, and the phenomena associated with it is one of the topics that have been strongly raised during the recent period. One of the most prominent books issued in this matter is a book entitled “Engineers of Jihad: The Relationship between Violent Extremism and Education,” written by Diego Gambetta, Professor of Sociology at the European University Institute in Florence, possessing a doctorate in social and political sciences from the University of Cambridge, UK, and worked as a visiting professor at the University of Chicago, and Steffen Hertog, Associate professor at the London School of Economics and Political Science. The book deals with the relationship of engineering majors joining extremist groups, whether in Islamic countries or the West, trying to provide an explanation for what can be called the "extremism of engineers" phenomenon and the presence of a large number of engineers in violent extremist groups. It also sheds light on extremism being linked to ideology. The book reached several main results, the most prominent of which is that a large percentage of Islamic extremists are university students with an engineering background. It showed that the spread of extremist engineers in some Islamic countries is due to frustration and relative deprivation, and therefore the existence of development and job opportunities are factors that contribute to immunity against extremism. Also, the commonalities between engineers and the right-wing are greater than those between engineers and the radical left. Extremism and Engineering in the Islamic World In examining the relationship between extremism and education in some Islamic countries, the book relies mainly on the study of a sample of (497) people from extremist groups, based on various sources; including academic writings, government documents, in addition to a comprehensive daily survey of international newspapers and the Middle East during the period from 2004 to 2010. The authors highlight that there are educational data available for (335) of the total sample under study and they found that the majority of them have completed higher education or are still in it, their number being (231) individuals or about (69%) of the sample. With regard to the nature of the scientific specialization, there are data available for (207) individuals and it was found that (93) of them majored in engineering, about (38) people had their majors in Islamic studies, while the smaller numbers were in other disciplines, as follows: (21) specialized in medicine, (12) in economics, (8) in mathematics and science, (5) in law, and the rest from various other specializations. According to the results included in the book, out of (93) extremist engineering graduates, (38) of them are leaders in extremist groups; that is, at a rate of about (41%). The book adds that there are strong indications of a relationship between extremism and the study of engineering which is not limited to the present time, but extends back to decades ago. It gives many examples of this, including that the perpetrators of the September 11, 2001 attacks in the United States had eight engineers among them. During the seventies of the last century, an extremist group appeared in Egypt called the "Takfir wal Hijra" group led by an agricultural engineer named Shukri Mustafa. In regards to the number of extremists belonging to some Arab countries, according to the full sample of the study numbering (497), Palestine came first with (128) people and then Egypt with (88) people. The book also indicates that a small number of engineers appeared in the Kingdom of Saudi Arabia among the extremists being due to the fact that engineers in the Kingdom enjoyed excellent opportunities in the labour market thanks to the oil, gas, and heavy industry sectors in the country. Extremism and the Study of Engineering in the West In order to verify the relationship between extremism and the study of engineering in the West, a sample of (344) Islamic extremists who were born and raised in the West were tested. In this sample, (338) were males. During the terrorist operations or planning of terrorist operations, whether successful or thwarted, the United States, then the United Kingdom, Spain, and France, respectively, come as the most countries in which this sample is represented. Scientific data was provided for only about 122 of them, where (9) of them had less than secondary education, (30) completed secondary education only, while (83) of them entered university or obtained a university degree. According to the results, about (79 percent) of the extremist university students in the West came from reputable colleges, and the irony is that most of them are from engineering majors. Explanation of the Phenomenon of Radicalization of Engineering Graduates The book attempts to provide an explanation for the fact that engineering graduates are more inclined to extremism compared to other disciplines. There is a state of individual or collective frustration experienced by graduates of engineering colleges in many Islamic countries where these graduates do not find an opportunity to achieve their dreams of obtaining good jobs. That is, a global combination of ambition and shock may lead to the spread of extremism. The book asserts that social conditions are by no means sufficient to explain the link between extremism and engineering specialization, as the West has an economic situation and opportunities that are better than a number of Islamic countries; yet, there are extremists in the West. Therefore, different personality traits, motives, and psychological tendencies can also be considered behind the trend towards extremism. Engineering and the Far Right The book points out that extremism is not only linked to religion, but is also linked to ideologies. In this regard, the two researchers hypothesize, through the collected data and information, that the common factors that link engineers and the extreme right-wing are much greater than the common factors between this group and the radical leftist current. The book presents several examples of the extreme right in Germany, Austria, Russia, and the United States where it is clear that the engineering specialization is more widespread among the far right. Reference: Diego Gambetta and Steffen Hertog, Engineers of Jihad: The Curious Connection Between Violent Extremism and Education, (USA: Princeton University Press, March 2016) pp 208. ---- A columnist for New Age Islam, Ornella Sukkar is a Lebanese journalist specialising in Oriental and Islamic studies and dialogue between cultures and civilizations. URL: https://www.newageislam.com/radical-islamism-jihad/violent-extremism-education-islamic-world/d/126623 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

Islam Encourages Water Conservation and Charity of Water

Special Article to Commemorate World Water Day (March 22) By Aadil Affan, New Age Islam 22 March 2022 March 22 is celebrated globally as the World Water Day. Water is the most precious blessing on the planet, and the most important necessity of human life since the world was created. It is an essential element for the continuation of life for all living creatures and plants. In fact, water is at the core of sustainable development and it is critical for socio-economic development, energy generation, food production, healthy ecosystems, and for human survival itself. With the impact of climate change on the earth, we are seeing such extremes of weather throughout the world which require water conservation, but we never realize how much water we waste on a daily basis; we unnecessarily use water for washing our vehicles, taking long baths, flushing the toilet, excessive washing of dishes, brushing our teeth or spending extra time in the shower just because we feel comfortable, while a large number of people around the world do not have easy access to water or they simply struggle for it. We send down purifying water from the sky. (Al-Furqan25:48) ----- As we know that four things are considered among the basic elements of the universe and all other elements come under these. They are fire, earth, air, and water. These are divided into two major groups: living things and non-living objects. Apart from water, other three elements can only create non-living objects, but they can’t form living bodies. It is only the fourth element that is water which can form living bodies. If there is no water, this universe will have only and only inanimate objects and no living thing can be imagined, that is why it is rightly said that “Water is life.” And the Holy Qur’an mentions, “We created every living thing by water” (30: Al Anbiya). Leonard da Vici said, “Water is the driving force for all nature.” Water Crisis and Challenges • 2.2 billion people lack access to safely managed drinking-water services. (WHO/UNICEF 2019) • Almost 2 billion people depend on health care facilities without basic water services (WHO/UNICEF 2020) • Over half of the global population or 4.2 billion people lack safely managed sanitation services. (WHO/UNICEF 2019) • 297,000 children under five die every year from diarrhoeal diseases due to poor sanitation, poor hygiene, or unsafe drinking water. (WHO/UNICEF 2019) Now we need to ponder how much water we waste on a daily basis, while Islamic teachings pay special attention to preserving and using the water judiciously and, it strongly prohibits to waste or use anything excessively. As Allah says in the Holy Qur’an, “And do not waste excessively, Allah does not love the wasters.” (31: Al ‘Aaraf). A large number of communities that do not have access to clean water face unimaginable hardships, with women and children walking for hours to collect even a little water. Water scarcity has damaged the standard of living for inhabitants of the Middle East as well. ------------------------------------------------------------------------------------------ Also Read: Water As A Central Mercy In Islamic Beliefs And Scriptures ------------------------------------------------------------------------------------------ Islam encourages to give water as a charity. Because of desertification and water crisis the Arabian Peninsula is faced with a major problem which is also leading to huge environmental challenges. How important water is can be understood that once the Prophet was asked, “Which charity is the best?” He replied, “Water” (Abu Dawūd). There is also a prophetic tradition that highlights the value of water. It goes like, “A little dog in need of water was given assistance by a man who descended to the bottom of a pit with great difficulties, held his shoe with his mouth to fill it with water and then made the little dog drink it. Because of this noble work, the man was awarded divine favour “Jannah”. Worshippers make an offering at the Tirta Empul Temple on May 6, 2013 in Bali, Indonesia. They believe that water from the spring is holy and has the healing power. ----- The charity of water saves lives, which is hugely appreciable, and it is considered a big charitable act in Islam to give water to other living things on earth. Such an act is greatly rewarded and it brings us closer to Almighty Allah. Talks about rain, fountains, and rivers pour through the pages of the Qur’an as a symbol of Allah’s benevolence to human beings. Allah says, “And whoever saves one life, it is as if he had saved all of mankind.” (32: Al Maidah) Imagine this every single time that the water you gifted saves someone’s life. It is as if you have saved all of mankind. Hence, this precious and most valuable natural resource must be used with respect and the highest degree of responsibility, and in an equitable manner both individually and collectively. ---- Aadil Affan is a Research Scholar, JMI New Delhi URL: https://www.newageislam.com/islam-environment/water-conservation-charity/d/126622 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 UN’s Islamophobia Resolution Troubles Moderate Muslims

By Arshad Alam, New Age Islam 21 March 2022 It Is Important That UN Defines The Contours Of Islamophobia Main Points: 1. The UN adopted March 15th as international day to combat Islamophobia. 2. All Muslim countries have backed the resolution; the prime mover being Pakistan. 3. There is no denying the fact that Islamophobia is rife in traditional and social media 4. But Islamophobia can also become a tool in the hands of orthodoxies to shut down legitimate criticism of Islam as a system of ideas. ----- The resolution adopted by the United Nations to mark March 15th as the international day to combat Islamophobia needs to be widely discussed by Muslims themselves. The state of the prime mover of the resolution, Pakistan, is itself a good place to start. Imran Khan promised his people that he will establish a new Pakistan, modelled on the early Islamic state of Medina. Little else to show to his people in terms of educational and economic progress, it comes handy to portray oneself as the savior of the Muslim world. His rule has been marked by increasing attacks on the religious minorities and even marginal Muslim groups like the Ahmadis and the Shias. Moreover, he has time and again succumbed to the Sunni right wing groups who are demanding a greater say in the affairs of the country. These groups have successfully held the government to ransom at many occasions and have demanded changes in the education system which will have far reaching effects on generations of Pakistanis. As Pervez Hoodbhoy has told us, people with little or no knowledge of education have been made in charge to supervise changes in the curriculum. If they have their way, it will be the end of liberal education as we know it. So, while the world is hailing Imran Khan for pushing the UN resolution, let’s also not forget that he has used Islam for nefarious purposes, including his self-promotion. Almost all Muslim countries have backed the resolution. They have done so under the compulsion of domestic politics and overwhelming sentiment in favour of banning Islamophobia, but also because the term is so amorphous that states can use it to curb dissent and freedom of expression. Almost anything critical of Islam can be termed as Islamophobia and this can include the criticism of the sharia and even the criticism of the state or the government itself. A majority of Muslim countries are non-democratic and rank very low in terms of social and political freedom. A campaign in favour of increasing political representation in one of the Arab states can be construed as weakening the foundation of the Islamic government; the idea of democracy itself can be censured as being non-Islamic. The campaigners can very well be accused as being ‘phobic’ of an Islamic system and hence prosecuted for being Islamophobic. Armed with the UN resolution, such governments will be able to crack down on political dissent with a new found legitimacy. This is not to say that Islamophobia does not exist. It has existed since centuries and perhaps since the rise of Islam which early Christians dubbed as a false religion. Some evangelical groups still think so and refuse to give Islam the same recognition which they would to other religious traditions. Moreover, in recent years, especially since 9/11, there has been the rise of what has been called the Islamophobia industry. A wide gamut of politicians, policy makers and activists, funded by ideological organizations have made it their past time to ridicule and mock Islam with an express intention to falsify its origin and its significance of giving meaning to multitudes of people. In India, for example, we have the emergence of social media handles and channels whose full-time engagement is to run down Islam and its teachings. They are being supplemented in their efforts by the mainstream news channels who don’t blink an eyelid in peddling fake news about Islam and Muslims. Despite this, one should not forget that there can be legitimate criticism of Islam as a system of ideas and orthodoxies. Take for example, the growing trend worldwide of Muslims leaving Islam and calling themselves ex-Muslims. The majority of them have left the faith as they did not find answers to their questions within the religion. Some have left the faith because the religion, according to them, did not accommodate their concerns of scientific verification, gender equality, alternative sexual orientations and even human rights. They argue that there is substantial Muslim population who want to ask questions but cannot ask them as they fear for their lives. Apostasy and blasphemy remain a huge issue in Muslim majority contexts. In Saudi Arabia, citizens like Raif Badawi were charged with blasphemy and deprived of liberty for many years simply because he asked some uncomfortable questions from the ruling family. Some critical minds in the Arab world have been accused of blasphemy. They can get relief from the courts but within the minds of people they remain permanently accused and hence their lives are in perpetual danger. Some of these Arab intellectuals have only tried to bring Islamic theology in line with modernity. Should we discard all of their concerns as Islamophobic? The UN has done well to call out the bigotry in the name of critiquing Islam. But the problem is that it has not defined what will constitute Islamophobia and has not differentiated it from genuine criticism of Islam. Not defining the boundaries of Islamophobia is harmful especially for Muslims across the world who are trying to wrestle the faith from dogmatic interpretations of the entrenched Ulama. ---- A regular contributor to NewAgeIslam.com, Arshad Alam is a writer and researcher on Islam and Muslims in South Asia. URL: https://www.newageislam.com/muslims-islamophobia/un-islamophobia-moderate-muslims/d/126621 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

Qur'an Does Not Impose Arab Culture on the Muslims of the World

By S. Arshad, New Age Islam 21 March 2022 Religion And Culture Can Exist Together In A Muslim Society Main Points: 1. Islam recognises culture and cultural values. 2. God has created cultural groups or races. 3. God created languages and tribes. 4. The hadiths recognise cultural values. 5. The holy prophet pbuh allowed women to sing. ----- In the Muslim society culture means Islamic culture and Islamic culture is often misunderstood for Arab culture. Most Muslims try to emulate Arabs in dress, language and other social behaviour and mannerisms thinking that by doing so they closely adhere to the Islamic culture. But from the Qur'an and Hadiths, we get a different idea of culture. The holy Quran distinguishes religion from culture. To discuss what the Qur'an and Hadith say on culture, we should see the modern definitions of culture. T. S. Eliot thinks that culture is an organic shared system of beliefs that cannot be planned or artificially induced. Its chief means of transmission is family According to the Encyclopaedia Britannica, culture means all aspects of human life in so far as they are determined or conditioned by membership in a society. The fact that people eat or drink is not in itself cultural; it is a biological necessity for the preservation of life. That they eat particular foods, and refrain from eating other substances though they may be perfectly edible and nourishing and that they eat and drink at particular times of day and in certain places are matters of culture. According to Meriam Webster dictionary, the customary belief, social forms and material traits of a racial, religious or social group form culture. Another definition of culture is the characteristics and knowledge of a peculiar group of people encompassing language, religion, cuisine, social habits, music and arts. Therefore, culture means the collective social behaviour of a people or a race living in a particular geographical region of the world. Language, food habits, dress, arts, music and local festivals together form a culture. Though religion also becomes a part of culture but is not a quintessential part of culture. The pagans of Arab were so strongly opposed to Islam because their religious beliefs were very deeply entrenched in their culture and so they thought that the opposition to idol worship was an onslaught on their culture. Culture has a deep roots in the family and the family is the chief means of transmission of culture. Therefore, people have deeper attachment to their culture than to their religion. After the advent of Islam the Arab culture went through some changes. In other words, Islam did not out rightly reject pre-existing Arab culture but only reformed and regulated it. It only purified the Arab culture and drew a Lakshman Rekha round it. For example, Islam did not oppose poetry but only condemned and opposed vulgar or derogatory poetry that was in vogue during that period. It gave birth to the genre of Naat and religious poetry. Islam did not oppose music or singing on festivals or on marriage ceremonies but only opposed it as a profession and as a means of earning livelihood. The Qur'an recognises culture as a distinct way of life. Religion only regulates and keeps culture under discipline. The Qur'an allows individuals to adhere to one's cultural values to the extent the cultural values do not clash with or override religious values. In fact the Qur'an says that God created cultural groups, that is, races and tribes, who have different dress codes, different languages, and different style of architecture, different music and ways of celebrating special events in personal and collective life. Thus existence of cultural groups and cultures was in fact in God's scheme of things. "O Mankind, We have created you from male and a female and made you into races and tribes, so that you may identify one another. Surely, the no lest of you in Allah's sight is the one who is most pious "(Al Hujurat: 13) "O human kind! Be pious towards your Lord and beware of a day when no parent will be of any benefit to their child, nor will a child be of any benefit to their parent "(Luqman: 33) "And among His signs is the creation of the heavens and the earth and diversity in your languages and complexion. There are signs in them for those who reflect."(Ar Rum: 26) According to the above-quoted verses, God did not plan a homogenous human society because the earth had different geographical regions and people inhabiting different geographical regions had different dress, food habits, languages and arts and architecture. Their temperament is also different. Therefore, obviously, people belonging to different races and tribes will have different culture despite accepting Islam as their religion. But over the centuries, the Arab culture was presented to be the Islamic culture and so there was a conscious effort to impose it on Muslims belonging to different geographical regions though during even the prophet’s life, the culture of different parts of Arab was different despite the fact that Islam was the common religion of the religion. For example, the women of Madina were more assertive and liberal than their Makkan counterparts. The women of Madina were fond of singing. Men also sang and danced on festivals or other happy occasions. There is a hadith in Sahih Bukhari: Once Hadhrat Ayesha r.a. accompanied a bride with other women to her in-laws on her Rukhsati. After Hadhrat Ayesha r.a. returned, the holy Prophet pbuh asked her why she went to the bride's in-laws silently without any singing as women of Madina were fond of singing. Singing on weddings was a part of the marriage ceremony in the culture of Madina and the holy prophet pbuh recognised this. Obviously it was not a part of the Muslim society of Makkah and so Hadhrat Ayesha r.a. went with the bride silently. There is another hadith in the Sahih Bukhari: "Hadhrat Ayesha r.a. narrated that Hadhrat Abu Bakr visited her during Mina where two girls were playing on the Duff (while singing) and the holy prophet pbuh lay covering himself with a sheet of cloth. Hadhrat Abu Bakr r.a. chided them. The holy prophet phub uncovered his face and said, "Abu Bakr, let them play, these are the days of Eid and that too in Mina." And Hadhrat Ayesha r a. said, I saw the holy prophet pbuh was hiding me behind him as I was watching the Negros play with their weapons in the mosque. Hadhrat Umar r a. scolded them. The holy prophet pbuh said, 'Let them play." and said to them,' O Bani Arfidah, go on.'(Kitab Eidayn, Sahih Bukhari No 935) These important points from the Qur'an and Hadiths are ignored and the common Muslims are believed that Islam does not recognise cultural values and that Islam prescribes a dry way of life devoid of even legitimate means of entertainment and celebrations. In the name of promoting Islamic culture, the Arab culture and Arab social behaviour is being promoted. The Arab Abaya replaced Indian Dupatta in the name of Islamic culture; Allah Hafiz has replaced Khuda Hafiz and Arabic words and phrases are increasingly becoming the part of the language of Muslims of the sub-continent, particularly of Pakistan. Singing and music is a taboo. In Sindh, extremist Muslims roam with machetes or swords in hand threatening to kill anyone who sings in weddings. Therefore, in the name of promoting Arab culture, Islam is being presented as a religion that does not allow any kind of cultural liberty granted by the Qur'an and Hadith. ---- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/islamic-society/quran-arab-culture-muslims-/d/126617 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

Traditional Indian Ulema's View of Hijab: The High Court Decision That Hijab Is Not An Essential Part Of Islam Is Unacceptable

Muslim Leaders and Scholars on Hijab Verdict of the Karnataka High Court Main Points: 1. Darul Uloom Deoband: the court's statement that "Hijab is not an essential part of Islam" was wrong. 2. Muslim Personal Law Board: The Karnataka High Court's verdict on the Hijab is contradictory to Islamic principles and Article 15 of the Constitution. 3. President of the Jamiat Ulema-i-Hind said that the Karnataka High Court's decision on the Hijab is harmful to the country and Muslims 4. Prof. Akhtarul Wasey on Hijab Verdict: This decision is in stark contradiction to the Qur'an. Along with Article 25, he stated, “basic rights are also being violated. Muslims must present themselves to the Supreme Court in a peaceful manner. 5. Mufti Mukarram, Imam of Fatehpuri on Hijab Verdict said, “Hijab is not a trivial concern; it is an essential way of Muslim life, as it is addressed in both the Holy Quran and Hadith. ----- By Kaniz Fatma, New Age Islam 21 March 2022 The ban on Hijab was sealed when the Karnataka High Court on Tuesday delivered a verdict in the Hijab case. The controversy started with an objection to the Hijab in a college. It lasted for a long time and after an eleven-day hearing, the decision was reached. However, this decision was not accepted by the majority of Muslims, Ulama and scholars of several organizations. They rejected this decision. Not only this, the matter has now reached the Supreme Court. The social, religious and scholarly figures from among the Muslims have strongly opposed it. No one is willing to accept it, from Barelvi to Deobandi, Sunni to Shia, and All India Muslim Personal Law to Darul Uloom Deoband. The following are statements made by religious figures and clerics. Darul Uloom on Hijab Verdict Maulana Mufti Abul Qasim Nomani, superintendent of Darul Uloom Deoband, termed the Karnataka High Court's decision on Hijab as unacceptable and said that the court's statement that "Hijab is not an essential part of Islam" was wrong. It is obligatory and the Qur'an commands it. The Darul Uloom reacted quickly to the situation and called on national organizations to petition the Supreme Court to overturn the Karnataka High Court's decision on the Hijab. According to Mufti Nomani, India is a democratic society where no government-recognized educational institution has the authority to pass laws that are incompatible with any faith or culture. Mufti Abul Qasim Nomani said he hadn't seen a copy of the High Court judgement yet and couldn't make a definitive statement at this time. However, it has been shown that the Karnataka High Court's verdict is incorrect and should be overturned. Muslim Personal Law Board said, “The Karnataka High Court's verdict on the Hijab is contradictory to Islamic principles and Sharia law. The court's judgement also violates Article 15 of the Constitution, which prohibits discrimination on the basis of religion, race, caste, or language. The regulations that must be followed are mandatory, and breaking them is a sin. In this sense, wearing the Hijab is an obligation. If one does not obey this guideline, he does not leave Islam, but he does become a sinner. Therefore, it is incorrect to assert that Hijab is not an Islamic obligation.” Hazrat Maulana Khalid Saifullah Rahmani, General Secretary of All India Muslim Personal Law Board expressed these views in his press statement. He further stated that many Muslims, due to their carelessness and negligence, disregard some Shariah commandments, such as not praying and fasting. This isn't to say that prayer and fasting aren't required. Every citizen has the fundamental freedom to dress as he likes, to cover some portions of his body as he wishes, and to leave other parts open. In this context, any government restriction is akin to a violation of an individual's freedom. He said, “It is also true that there are religious groups in our country, and they frequently use their religious symbols; the government would authorise the usage of special religious symbols for certain religious sects. Yes, even the aviation law has been amended for them. In this circumstance, prohibiting Muslim students from wearing Hijab would be a kind of religious discrimination. It's also worth emphasising that schools have the authority to select uniforms, and the case that went to the High Court is about a college, not a school. As a result, the administration did not have the authority to enforce the uniform on its own, according to the rules.” Harmful To The Country And Muslims: Maulana Mahmood Madani Maulana Mahmood Madani, president of the Jamiat Ulema-i-Hind, reacted to the Karnataka High Court's decision on the Hijab, calling it harmful to the country and Muslims. He said that this would have a direct impact on religious freedom. According to Maulana Madani, no society can be ruled solely by legal details; it must also be socially and traditionally acceptable. He said, “This decision would have a number of negative consequences, particularly for Muslim girls' education, and that they would lose their independence and trust in the existing scenario. Our country has a long and illustrious history and culture. For generations, Muslim women's ideas and concepts have emphasised the significance of wearing a veil and remaining modest. A judicial decision alone will not be enough to put an end to it.” Maulana Madani stressed that religious decisions should be founded on the established ideas of the religion's authorised scholars and jurists and that the courts should not adopt a different course in this regard. Maulana Madani urged the country's state governments and the federal government to uphold their responsibilities to maintain the country's Muslim culture and tradition. If the problem is not addressed by the court, the parliament and assembly have the power to establish laws in a democracy. As a result, the legislature must act in the national interest (Rashtra Heet). Maulana Mahmood Madani appealed to the youth to refrain from protesting on the streets and taking the law into their own hands and showing patience. Not According To Islamic Teachings And Sharia Law: Maulana Arshad Madani Maulana Arshad Madani, President of the Jamiat Ulema-i-Hind, while reacting to the decision of the Karnataka High Court regarding the hijab, said that the decision of the court is not in accordance with Islamic teachings and Shariah rules regarding the hijab. “Disobedience to the required commands is a sin. In this perspective, wearing the hijab is an essential rule; if one does not obey it, he does not renounce Islam; instead, he is a sinner who deserves Allah's displeasure and punishment in hell. As a result, claiming that the veil is not a necessary aspect of Islam violates Shari'ah. These individuals believe it is important to state that anyone who disobeys this order would be ejected from Islam, which is incorrect. However, Maulana Madani also stated that Muslims do not give prayers or fast due to their negligence, which does not negate the importance of prayers and fasting”, he said. Maulana Madani also said “Only schools have the authority to impose uniforms. The case before the High Court was not about the school, but about the college. The issue is that the Constitution provides that every person of the country enjoys full freedom of religion, adherence to religious law, and worship under the authorities given in Article 25 of the Constitution and its sub-clauses.” He further said, “The government has no official state religion, but it allows all residents to exercise and worship whatever religion that they believe in, according to Maulana Madani. Yes, secularism demands that the government not impose the religious identity of any specific religion on all citizens. Hijab is a religious obligation based on the Qur'an and Sunnah, as well as a natural and sensible demand for us.” Hijab Issue Is Not The Job Of The Court: Statement Of The Ameer Of Jamaat-E-Islami Of India The Ameer of Jamaat-e-Islami India (JIH), Syed Saadatullah Hussaini, has stated that it is not the role of the court to decide on the necessary rituals of any religion. In response to the Karnataka High Court's Hijab judgement, he stated that JIH did not agree with the verdict. "We disagree with the Karnataka High Court's verdict," Hussaini stated. "We feel it is not the role of the courts to decide on a religion's basic religious activities," he stated. "The Supreme Court will make the necessary modifications in this ruling and will not allow any incorrect precedent to be formed," he hoped. “We are gravely worried by some sectors of the media's misreporting that the court has imposed some form of Hijab prohibition. The decision has nothing to do with whether or not women should wear the Hijab in public or private. He noted that "this (judgement) is restricted to the accuracy of the government order permitting the management of publicly supported institutions to recommend dress rules. It is not good to try to create any kind of discrimination or mistrust among the citizens through such misinterpretation of court decisions” he said, expressing that JIH is not against the practice of uniform in educational institutions. He urged that when deciding on the clothing code, public-funded institutions maintain impartiality and respect for the religious and cultural practises of the pupils involved, taking into account their religious principles, cultural inclinations, and conscience.  “We are gravely worried that this verdict may prevent Muslim women from receiving an education and that it contradicts the government's declared aim of including all communities and social groups in the development process. Education is a top concern for the country, and it tries to provide a climate where everyone can pursue their education without having to sacrifice their beliefs or conscience”, he said. Maulana Ahmad Wali Faisal Rahmani’s reaction The Ameer-e-Shariat of Bihar, Odisha, and Jharkhand, Maulana Ahmad Wali, stated that it is the role of theologians to interpret religion. In response to the Karnataka High Court's recent judgement on the topic of Hijab, he stated that the court stated that the veil is not necessary in Islam, which he believes is completely false. “It is the role of theologians, not the courts, to interpret religion,” he said. He added saying, “By relying on an analysis of essentiality, the court misconstrued the necessity of Hijab. We are not in disobedience to the court. However, we recognise that the court's jurisdiction does not extend to the interpretation of religious rules. The court is responsible for ensuring religious freedom, whereas the process of interpreting religion inhibits it. The unavoidable result of doing both would be that the courts would be unable to effectively protect religious freedom.” He further said, “The court's determination on what is and is not essential in religious rulings amounts to a violation of religious liberty. Because courts are legally secular, they should not interpret religious laws. The professionals in this religion are responsible for the interpretation of religious laws. The Supreme Court is also responsible for the interpretation of the constitution. Declaring Hijab as a non-essential aspect of Islam is certainly a wrong decision. This will erode public faith in the court, and a loss of public confidence in a country's judiciary is not a positive indicator for that country's democratic system.” He urged the government to implement a clothing code in schools and universities based on regional traditions and religious tenets, so that every citizen feels comfortable and secure, and that personal freedom, including freedom of expression, is protected. As a result, all Muslims in the country should read the Qur'an and Hadith in this respect, study the country's constitution regarding freedom of expression, and freely transmit their message to local public officials and administrations, as well as defend their Islamic culture. Qari Altaf-ur-Rehman the Imam of Eidain in Kolkata He said "It would be incorrect to assert that Hijab is not an obligation of Islam. It could be a lack of knowledge. It's unclear who failed to inform the judges about this aspect or who conveyed it to them. But let me make it clear that the Hijab is addressed in Surah Noor and Surah Ahzab, and the Qur'an is extremely clear about it. I believe there is an attempt to entrap Muslims in one issue after another. However, the law is the only hope and Muslims have to fight this battle legally within the ambit of the constitution.” Prof. Akhtarul Wasey on Hijab Verdict “This decision is in stark contradiction to the Qur'an," argues prominent scholar and Padam-Shri Prof. Akhtarul Wasey. The veil is clearly mentioned and explained in Surah Noor and Surah Al-Ahzab of the Holy Qur'an. Along with Article 25, he stated, “basic rights are also being violated.” Prof. Akhtarul Wasey further said, “Muslims do not need to protest or demonstrate against it; this is a legal battle that must be fought. Muslims must present themselves to the Supreme Court in a peaceful manner.” Mufti Mukarram, Imam of Fatehpuri on Hijab Verdict Dr Maulana Mufti Muhammad Mukarram Ahmed, Imam of Fatehpuri Mosque, Delhi and eminent Islamic scholar, said “He has no choice but to show regret. However, there is no need to be sentimental. The most crucial thing is to keep your foot in place. This is a legal battle that will be fought democratically and according to the law. Of course, we revere justice but justice must also be visible. The court appears to have authored a well-considered decision. Surprisingly, the defence counsel's arguments and reasoning failed to persuade the High Court.” Mufti Mukarram Ahmed further said “Hijab is not a trivial concern; it is an essential way of Muslim life, as it is addressed in both the Holy Quran and Hadith. This is the Prophet Muhammad's (peace be upon him) rule. This is a piece of history that dates back about 1450 years. In any event, I am hopeful that the court will ease the Muslims' distress.” Translated from Urdu Report https://www.urdu.awazthevoice.in/india-news/hijab-case-decision-unacceptable-protest-not-wisdom-muslim-intellectuals-and-scholars-13174.html Maulana Kalbe Jawad, the general secretary of Majlis-e-Ulama-e-Hind on Hijab Verdict Maulana Kalbe Jawad, a prominent Shia cleric and the general secretary of Majlis-e-Ulama-e-Hind, said on Saturday that the Hijab controversy was an "example of Islamophobia" and that Muslims should establish as many educational institutions as possible so that they do not have to rely on others for their education. “Hijab is a fundamental element of Islam," he remarked. We respect the court, but it appears that no genuine effort was made to comprehend the situation.” “The hijab is not an impediment in any way. Different religions are permitted to utilise their religious symbols in social and public settings. He inquired, "Why are Muslims being prevented from doing so?” https://timesofindia.indiatimes.com/home/education/news/hijab-row-example-of-islamophobia-shia-cleric-maulana-kalbe-jawad/articleshow/90345637.cms URL: https://www.newageislam.com/islam-women-feminism/traditional-ulema-hijab-high-court-/d/126618 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