Tarek Fateh: Beyond Islamophobia and Hindutva

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 27 June 2023 Tarek Fatah passed away on 24 April, 2023 in Canada. He was a Pakistani Canadian, but preferred to call himself as Indian whose parents had migrated to Pakistan. He was quite critical of almost everything related to Islam. Given his trajectory of active politics and activism in Pakistan, he was imprisoned as he recounted many times. This imprisonment made him bitter and ultimately, he left for Canada. His Pakistan bashing seems to have started from this phase of his migration to Canada. This bashing of Pakistan later on evolved to Islam bashing as he considered Pakistan and Islam as synonymous. Pakistan was founded in the name of Islam so he wanted it to act according to the Principles of Islam. The masses who migrated to Pakistan also believed in these assumptions because the cause of Islam was trumpeted in the creation of Pakistan. Tarek Fatah ----- The religious triumphalists who believed Pakistan to be another Medina, were disillusioned once they migrated and started to experience ‘new Medina.’ Other defenders of Pakistan who did or could not migrate but always longed for Pakistan, witnessing the mess they put up their defence stating that Pakistan is a mosque but its Imam is wrong but that does not render the mosque obsolete. One needs to try to change the Imam (meaning leadership). However, the experience has shown that the Imams have destroyed the mosque that too beyond repair. Tarek Fateh being humiliated in Pakistan and not being accepted by the Muslims faced existential crisis whose catharsis he founded in joining the fringe Hindutva groups that offered him the necessary air time and platform to spread Islamophobia. The anti-Muslim forces certainly wanted someone Muslim and a Pakistani that would serve double purpose of Islam and Pakistan bashing. They wanted to reinforce Islamophobia among the masses and Tarek Fateh came quite handy. His weekly program Fateh Ka Fatwa was a manifestation of how media and a Muslim can be used to spread further and reinforce the stereotypes about Muslims among the masses. Fateh himself took an active part in accomplishing the task of Islamophobia and his understanding of issues could never be counted as progressive. He did not belong either to the ilk of progressive or ex Muslims. To situate him in these categories is not justified. Muslim community rejected him while fringe Hindutva elements used him to accomplish their goals of evolving Islamophobia in India. He was not mourned by any except by his family and close friends. Muslim community had discarded him from their ranks as he was denied even the burial space as if he was an apostate. The Hindutva groups just used him as they did not consider him as their own. However, in this whole cacophony of noise his academic contribution in the form of books was pushed into oblivion. Muslims have this problem that if they reject anyone, they see no positives in him and if they accept anyone, they indulge in Hero worship overlooking all his flaws. This is the Ghulu (exaggeration) that Muslim community has not yet overcome, although Quran time and again informs Muslims to opt for a path of moderation. He has written two books The Jew is Not My Enemy and Chasing a Mirage: The Tragic Illusion of an Islamic State, I have read the later work as a part of writing my M.Phil dissertation. This book still needs to be seriously engaged as it exposes the flaws that Fateh terms as Mirage when it comes to the establishment of Islamic state. Chasing A Mirage raises some factual questions about the struggle and movements that conceive as the zenith of Islam being synonymous with the creation of an Islamic state. Tarek observes that there are two streams of Islamic practice after the demise of Prophet Muhammad (pbuh), one believes in strengthening the state of Islam and other struggles to establish an Islamic state. He states that Islamists working for the establishment of an Islamic State are headed in the wrong direction. While building his argument, Tarek draws from Quran, Prophetic practice and history of Islam, informing the reader that even the five pillars of Islam which form a Muslim covenant with the creator do not even hint at the creation of an Islamic state. One of the first contemporary critics of Islamic state, Al Abdel al Razik of Egypt, also drew and based his criticism on such arguments. All the movements and groups striving for establishing an Islamic state, do so by referring to the constitution of Medina, but Tarek criticises it too by saying that it was never replicated after conquest of Mecca. He does not understand the fact of Itmaam e Hujjat (Displaying Irrefutable Proof by Prophets). After the Itmaam e Hujjat is complete, if the people reject the message of Prophet, they are punished by God. The revealed books are full of stories of punishments of communities who rejected their Prophets. In case of Prophet Muhammad (pbuh), being the seal of Prophets, the rejectors were punished through the swords of Muslims. This concept is quite important to understand, the difference between Prophet Muhammad’s stance in Mecca, Medina and after conquest of Mecca. Then the book discusses about apostasy, working of the Muslim state, how the state borrowed a number of concepts from others including Roman and Byzantine empires, like Caliph Umar (RA), who opted for Byzantine administrative model. It has a lot of details about the pragmatic Muslim approach of running a state, that mostly went against the values of Islam. Tarek, is all for pluralism, tolerance, co-existence and shared practices among communities. He believes that Islamic State was never a reality and calling Muslims towards establishing it in our contemporary times, is indeed a futile exercise. Islamic State according to Tarek is discriminatory, non-democratic and curtailing freedom. He has given numerous proofs to back up his logic. Chasing a Mirage, when read seriously certainly raffles few feathers. Its arguments are strong, if not academic, because unlike other scholarly critiques of Islamic State, most of the refutation is based on the working of Islamic State, not on its theoretical foundations. However, this work still has not been engaged well or even refuted by the proponents of Islamic state and it will keep Tarek alive for a long time. Anyone, who is interested in the critique of the Islamic state cannot miss out on this work. ------- M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/muslims-islamophobia/tarek-fateh-islamophobia-hindutva/d/130082 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Divine Wisdom Is Impossible To Fathom (Sarcasm Intended)

By Sumit Paul, New Age Islam 27 June 2023 "God Almighty better knows about what degrades and what elevates. He does not require the often degrading effects of human-made gradation. He has revealed everything that is best for both male and female humans in the Qur'an. Many times, people fail to comprehend the wisdom underlying anything. The Quran has repeatedly asked the believers to ponder over the Verses of God Almighty." For thousands of years, believers, priests, apologists, interpreters and exegetes have been giving a stock reply that god knows better or the divine wisdom is unfathomable whenever one dares ask the extreme anomalies and contradictions in the world and god's books. This has been their 'intelligent' way to discourage those who ask questions and use their brains because no religion has ever encouraged free thinking. Islam's so-called Ijtihad is the biggest hoax. Now the point is: If it's god's ' wisdom' to create beautiful women (Houries) to satiate men in heaven, why doesn't the same god make handsome and ever-youthful guys in heaven for the satisfaction of pious women who lived the life of piety on earth? Why does this whimsical, patriarchal and anti-pleasure god prohibit wine on earth but allow it in heaven? What makes him so ridiculously arbitrary? The learned Dara Shikoh asked the same questions (and also a few more) in a letter to Sarmad Kashani, a Persian-speaking Jew who relinquished Judaism and partially embraced Islam as he never completed the Kalma: La Ilah Illalah Muhammadur Rasulullah. Sarmad told him that the same questions troubled him as well and he believed that it was clever men's ploy to keep the servile humans silent on the issues of god's will. Sarmad wrote back to Dara, " If there's any god up there, he cannot think so irrationally. It's a human trick to make Him appear so irrational. Fools think that this arbitrary attribute of god is His 'wisdom'. But in fact, these are all human aberrations imposed on an imaginary god." Sarmad was beheaded for his revolutionary beliefs and Dara was also decapitated for the same reason. Anthony Grayling believes that this statement that 'god's ways are inexplicable to men' are pregnant with sinister motives. This creates a sort of an inferiority complex among humans when repeated hammer and tongs. It has a psychological impact on human minds. We all have been indoctrinated for centuries that asking uncomfortable questions about god and its (no his or her) creations are morally and religiously sinful; that we're too lowly creatures to question god's motives and plans. This trick was concocted to make humans feel extremely inferior and grovelling. It has always been very easy for the cunning priests in all faiths to guide unquestioning and enslaved humans. Since the believers of all religions are somewhat retarded -or they've been rendered as retarded beings as an outcome of centuries of religiosity- the repeated refrain, God's ways are inexplicable to men, has acted as a heavy dose of morphine to benumb our senses. Remember, all religions have destroyed our righteous sense of self and made us crawling creatures in the court of a fictional god. Arsh Malsiyani described this so pithily in one of his quatrains: Dairo-Haram Se Aur Toh Haasil Na Kuchh Hua Sajde Zaroor Ishq Ki Qeemat Ghat Gaye Kitna Farebkaar Hai Ahsaas-E-Bandagi Hum Manzil-E-Khudi Se Bahut Door Aa Gaye (Temple and mosque could provide nothing/ Albeit, our never-ending genuflections demeaned our love, Ishq-e-Haqiqi/ What a deceptive this feeling of devotion has always been/ It has alienated us from the core of our selves). Yes, this religiosity has degraded all of us. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/divine-wisdom-fathom-sarcasm/d/130080 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

Need Of The Hour: A Religion-Neutral, Gender-Just Uniform Civil Code

By Indian Muslims for Secular Democracy June 26, 2023 Press Statement IMSD supports a religion-neutral, gender-just UCC • Ironically, in secular India the ulema continue to cling to medieval, patriarchal notions of gender relations in the name of Islam. Contrary to their false claims Muslim Personal Law is not God-given but man made. • In recent decades, a large and growing number of Muslim countries, including some which call themselves Islamic states, have reformed their family laws. • Millions of believing, practising Muslims today are citizens of western democracies where there are no separate family laws for Muslims. • IMSD calls upon secular political parties not to fall in the trap set by the BJP. Indian Muslims for Secular Democracy (IMSD) supports Article 44 of the Indian Constitution (Directive Principles of State Policy) which postulates, “The State shall endeavor to secure for all citizens a uniform civil code (UCC) throughout the territory of India”. This is consistent with the Fundamental Rights guaranteed to all citizens under Articles 14 (equality before the law) and 15 (non-discrimination on grounds of religion, caste, sex….) of the Constitution. In our view a bonafide endeavour must mean encouragement of nationwide discussion and deliberation on the issue aimed at evolving a national consensus and not imposing the codes of any one religion, culture, tradition on all others. In all such endeavours ensuring gender justice must be the prime concern. In its report published in 2018 the 21st Law Commission had opined that a UCC was "neither necessary nor desirable at this stage". But the 22nd Law Commission has reignited the issue by inviting the views of the public at large and religious organisations on UCC. Curiously enough, the Commission has not offered any draft of its own for the people to respond to. The timing of the initiative, the absence of a draft and the fact that the next general elections are less than a year away have understandably led to apprehensions that the motive of the Modi-led government is suspect. This notwithstanding IMSD calls upon secular political parties not to fall in the trap set by the BJP. As usual, Muslim religious bodies including the All India Muslim Personal Law Board (AIMPLB), the Jamiat ulema-e-Hind and the Jamaat-e-Islami Hind have promptly opposed the move calling it “an attempt at polarisation and a diversionary tactic by the government”. According to them, “The proposal is totally against the religious freedom and Fundamental Rights given to the citizens under Articles 25 and 26 of the Constitution”. What the ulema wilfully ignore is that Article 25 concerning the right to freedom of religion also states, “Nothing in this article shall… prevent the State from making any law “providing for social welfare and reform…” The personal laws of all religious communities that we inherited at independence were grossly discriminatory against women. In the decades since, there have been a number of enactments ushering in some reforms in the family laws concerning Hindus and Christians. But Muslim religious bodies have staunchly resisted any change, never taken a single step in reforming Muslim Personal Law many of whose provisions are blatantly unjust, anti-women, even un-Quranic. Contrary to the false claims of the Indian ulema, Muslim Personal Law is not God-given but man made. Millions of believing, practising Muslims today are citizens of western democracies where there are no separate family laws for Muslims. In recent decades, a large and growing number of Muslim countries, including some which call themselves Islamic states, have reformed their family laws. Yet, ironically, in secular India the ulema continue to cling to medieval, patriarchal notions of gender relations in the name of protecting Islam. What they are in fact protecting is simply their own interest and their institutional stranglehold over the community. The Congress and other secular parties have taken no initiative whatsoever in advocating reforms on the specious plea that “the initiative must come from within the community”. Given the authority structure within the Muslim society, we do not see any such voice from the community in the foreseeable future. Having lost all hope in their religious leaders ever accepting, let alone initiating change, progressive Muslim women and men have no option but to look to the courts and the government of the day for a religion-neutral, gender-just UCC. Needless to say, a ‘Uniform Civil Code’ is not the same as a ‘Common Civil Code’. Muslims reserve the right to protest against any attempt to impose a majoritarian agenda in the name of uniformity. We therefore appeal to all political parties to see this issue as one of gender justice and stop pandering to the whimsical and antediluvian fantasies of religious clerics. Among others, IMSD calls for the following reforms to be part of a uniform code applicable to all citizens: divorce only through a court of law including the right of women to initiate divorce, right to judicious maintenance following severance of the marital tie, ban on polygamy and the shameful halala practice, gender-just inheritance and guardianship laws, right to make a will with provision for a minimum percentage of the property to be left behind for heirs, child custody to be based on what is in the best interests of the minor, right to adopt by couples or even by single women or men, “right to marry… without any limitation due to race, nationality or religion” (Article 16 of the United Nations Universal Declaration of Human Rights). IMSD would also like inclusion of certain positive aspects of Muslim family law. For example: irretrievable breakdown of marriage to be included among grounds for divorce, women’s right to retain her own maiden name and identity after marriage. Issued on behalf of Indian Muslims for Secular Democracy by: Javed Anand (Convener) A. J. Jawad (Co-convener) Arshad Alam (Co-convener) Feroze Mithiborwala (Co-convener) Irfan Engineer (Co-convener) Nasreen Contractor (Co-convener) URL: https://newageislam.com/current-affairs/religion-neutral-gender-uniform-civil-code/d/130081 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

Discourses Of Shah Abdul Aziz: He Passionately Urged Indian Muslims To Let Go Of Their Impractical Fantasies And Confront The Harsh Reality

By Dr Javed Akhtar, New Age Islam 26 June 2023 Introduction Shah Abdul Aziz (d. 1824) acted as a bridge between medieval and modern times in India’s socio-religious and intellectual history. He emerged as a prominent figure among Indian Muslims after the passing of his father, Shah Waliullah. Born in 1746 in Delhi during the Mughal era, he became a renowned scholar in the late 18th and early 19th century. Residing in Delhi for 77 years, he witnessed the city grappling with significant political challenges and changes. Muslim power and social norms faced successive crises, including the defeat and death of Tipu Sultan, the rise of Christian missionaries, and concerns over the Islamic educational system and Shariah. These issues deeply troubled the Muslim community. In response to these challenges, Shah Abdul Aziz embarked on a mission to address them by engaging in preaching, teaching, writing, and dialogues with Christians, scholars, and Sufis. Through these socio-academic endeavours, he produced numerous influential works. His approach to the contemporary challenges encompassed both Islamic and Indian perspectives, combining traditional and modern elements. Thus, his lifelong mission can be described as bridging the gap between tradition and modernity, while advocating for moderate and balanced viewpoints (Wasteya or E'tidaal). "Shah Abd Al Aziz" The illustrious son of Shah Wali Allah and a great Islamic Scholar ----- This piece of writing explores the impact of Shah Abdul Aziz on Indian society, economy, and politics during the crucial years of the early 19th century. It aims to address these questions within the specific context and timeframe, covering the period from the fall of Delhi in 1803 to Shah Abdul Aziz’s passing in 1824. This article has five sections. The first section provides an overview of the social, religious, economic, and political conditions of India, particularly Delhi, at that time. It will present a brief picture of the lives of Muslims in India, specifically focusing on the relations between the Ulema/Muslims in general and the East India Company and Christians in particular. The second section portrays the life and personality of Shah Abdul Aziz. The third, fourth, and fifth sections will discuss tradition, modernity, and moderation, respectively, in the intellectual discourses of Shah Abdul Aziz. 1. Overview of the socio-religious, Economic and political conditions of India, particularly Delhi, of that time. 2. Brief life and personality of Shah Abdul Aziz. 3. The tradition, modernity and moderation in the intellectual discourses of Shah Abdul Aziz. Overview Of The Socio-Religious, Economic And Political Conditions Of India, Particularly Delhi, Of That Time: Shah Abdul Aziz (1746-1824) witnessed the decline of Muslim culture and traditions in India, as the British rule sparked a heated debate among Muslims about whether India was a "Dar Ul Islam" (a land of Islam) or a "Dar Ul Harb" (a land of War). This period brought about divisions among Muslims regarding modernity and orthodoxy. The Muslim community faced multiple crises, including the loss of Muslim military leader Tipu Sultan, the rise of Christian missionaries, and the threat to the Islamic educational system and Shariah courts. These challenges greatly concerned Muslims and shaped their intellectual, political, and societal outlook in the Indian subcontinent. India experienced the arrival of a foreign political power and the introduction of new ideas from the West, including evangelical Christianity. While both Hindu and Muslim communities felt the pressure, Muslims in particular experienced psychological turmoil due to the political and religious crises in their society. The rise of the East India Company resulted in the disintegration of the Mughal Empire and various independent states, including renowned leaders like Tipu Sultan and the powerful Marathas. One pivotal event was the decisive defeat of Daulat Rao Sindhia of Gwalior by British forces led by Lord Lake in the Battle of Laswari in 1803. This outcome had profound political consequences, granting the British indirect control over Delhi through a commissioner and direct rule over the suburbs of Delhi and the entire northern India. As a result, Muslim dominance waned, and the British implemented policies of religious persecution and intolerance. The actions of Christian missionaries and Delhi College exacerbated this situation, leading not only common people but also intellectuals and even some Ulema to convert to Christianity. Maulvi Imaduddin converted to Christianity, and Maulvi Zakaullah and Deputy Nazir Ahmad came close to embracing the faith as well. Brief Life Of Shah Abdul Aziz: He was born in 1746. His chronogrammatic name was Ghulam Halim, but his father named him Abdul Aziz, and he was known by this name thereafter. He completed his education in Tafsir, Hadith, Sarf (accidence), Nahw (syntax), Fiqh, Usul al-Fiqh (principles of jurisprudence), Mantiq (logic), Kalam (scholastic theology), Aqai'd (theology), Tasawwuf (mysticism), and other subjects at the early age of 15. Shah Waliullah passed away when Shah Abdul Aziz was about 17 years old. As the eldest son, he then assumed the responsibility of leading the “Madrasah Rahimiyah” (Delhi). Following this, Shah Abdul Aziz dedicated his life to teaching, providing spiritual guidance, and delivering sermons. Every Tuesday and Friday, he would give public sermons on the premises of the Madrasah, attended not only by Muslims but also by non-Muslims. In addition to his spiritual guidance and teaching, he authored and dictated well-known books such as Tuhfah-i Ithna Ashariyah, Tafsir-i Azizi, Fatwa-e Azizi, and Malfuzat-i Azizi. Shah Abdul Aziz passed away on 5 June 1824. He was succeeded by one of his daughter's sons, Muhammad Ishaq. The Tradition, Modernity And Moderation In The Intellectual Discourse Of Shah Abdul Aziz: The political upheavals during the late eighteenth and early nineteenth centuries brought about complex social, economic, and religious challenges, intensifying the ideological conflicts between Shia and Sunni groups. As new social and economic classes sought to consolidate their positions, they sought justifications, while those losing their social and economic status also sought answers. Many Sunnis turned to Shah Abdul Aziz for guidance, presenting him with hypothetical questions that reflected the real tensions prevalent in the society of that time. The opinions of Shah Abdul Aziz were based on established Fiqh works, but he also acknowledged the significance of 'Ada (custom), 'Urf (local customs), and Dastur or Rawaj (customary law or local usage) when determining the legality of contentious matters. He often adopted a moderate approach, avoiding the unnecessary assertion of extreme puritanical views. Shah’s responses to the various Challenges of that time: Case No. 1: Eating Food With Non-Muslims It happened[6] that a Maulvi who was a Munsif (a judicial officer) in the East India Company, somewhere in the Panjab, had his meal with his English officers at a common table. The Ulema of that locality declared him to have gone outside the fold of Islam. The Maulvi tried to convince them on the ground of the Qur’an and the Hadith and the Fiqh, but all in vain. At last they came to Shah Abdul Aziz. At the entrance of the house they met Shah Rafî’ud Din, his younger brother, and asked his opinion. He unequivocally said that the Maulvi was right. The opponents of the Maulvi did not accept his opinion and went to Shah Abdul Aziz. He after hearing the case, delivered a long speech, to the effect that the Maulvi had committed a great mistake, and that he had reached the verge of Kufr. The opponents of the Maulvi were delighted. The poor Maulvi and his relatives asked Shah Abdul Aziz what to do and how to re-enter the fold of Islam. Shah Abdul Aziz then replied that the Maulvi had not gone out of Islam, because jut by reaching the verge of Kufr no one could become Kafir. But, to be on the safe side, he asked him to recite “Kalimah-i Shahadah” (the Words of Witness to the Faith) and made him drink the holy water of the Qadam Sharif (the holy foot).[7] Shah Abdul Aziz held a perspective that suggested Muslims should refrain from mingling with non-Muslims. However, it is worth acknowledging his astute approach in navigating the challenging circumstances of his era. Considering the context in which he resided, we can appreciate his cautious stance, as the people of Punjab may have disregarded his views had he expressed them more directly. Case no. 2: Whether Muslims should cooperate with the British or not The crucial question that arose was whether Muslims should align themselves with the British or not. Shah Abdul Aziz's perspective on this matter becomes apparent when he interprets the Quranic verse: “And do not collaborate in sin and transgressions” (5:2). In his explanation, we sense a mix of contemplation, pondering the implications of this verse in the context of Muslims' relationship with the British. He says:[8] The Mu’awanat (collaboration) is of two kinds, paid and unpaid. Nowadays the paid collaboration is called “service”, and the other one is called “assistance”. In either case there are some kinds of work which are admissible and some of them are forbidden. If the infidels are preparing themselves to fight with Muslims or to conquer a Darul Islam, it is forbidden then to see them or to assist them, and it is a grave sin to do so. If the infidels fight each other and employ the Muslims (to fight the infidels) then it is permitted, according to the Shar’ia. Likewise it is permitted to serve the infidels if they employ the Muslims to keep watch over their property or to manage the civil administration of their country, as it is permitted to assist them in tailoring or in trading etc. But now after a lot of deliberation, it appears to me that the above mentioned services also are not altogether free from unlawfulness (hurmat). At least man feels hesitant in refusing the illegitimate (in the eyes of the Shar) orders, and gradually he becomes their obedient servant. Thus the number of unbelievers goes up and their strength, power and prestige increase. But if this (service or assistance) is of the kind in which man has not to be very close with the infidels, then, undoubtedly this is lawful. Case No. 3: Accepting Jobs Under Non-Muslims In a different instance, when questioned about the acceptance of employment opportunities under Christians, Shah Abdul Aziz's response carried an emotional undertone. With a touch of empathy and sincerity, he shared his thoughts on the matter as:[9] Service under the Christians or under any infidel is of different kinds. Some of them are permissible (Mubah), some of them are desirable (Mustahabb), and some of them are forbidden (haram), and some of them are gross sin (Kabirah) and near to Kufr. If someone accepts a job under infidels for good purposes, e.g. protecting people from thieves and robbers, or providing Shar’i witness in the court, or constructing a bridge, or building or repairing a building like a caravanserai for the use of the general public, then, no doubt, these kinds of service are permissible, even desirable. If someone accepts a position under the infidels just to promote social contact with them, and if because of the nature of his work he happens to see the things which are against the Shar’, or if he has to assist them in injustice, for example, if he works as a clerk, or as a domestic servant or as a soldier, or such types of work in which he is supposed to respect them beyond a limit, or he has to humiliate himself before them while standing or sitting, then these kinds of service are forbidden. If someone accepts a post under them to kill a Muslim or to destroy a (Muslim) state or to promote infidel practices or to find faults with Islam just for the sake of criticism, then all these services are grave sin and near to kufr. This statement suggests that Shah Abdul Aziz did not categorically forbid service under the British.[10] Instead, he classified certain types of service as forbidden. Despite this, it is clear that Shah Abdul Aziz considered these specific services, regardless of the employer's religion, to be forbidden according to the Shar'. Hence, it is difficult to conclude that Shah Abdul Aziz was completely opposed to serving the British. Case no. 4: Whether Muslims should promote social contact with the British or not whether they should learn the English language and eat with them The other problem was whether the Muslims should promote social contact with British people; whether they should learn the English language and eat with them. The importance of such questions in the time of Shah Abdul Aziz can easily be imagined from the incident of the Maulvi of Panjab who had his meal with the English men and was declared by some Muslims to have gone out of Islam.[11] This attitude existed till the second half of the century. Maulana Mamluk Ali (who was the Professor of Arabic in Delhi College, the British administered institution) is reported to have washed his hands when he happened to have shaken hands with an English man.[12] In this situation we can imagine the importance of these questions. For other questions, e.g. reading of English language or wearing English dress, of course, Shah Abdul Aziz was above putting up a personal example. But he declared them lawful. On the question of dress he said: A resemblance between Muslims and Kuffar is forbidden. But only that resemblance is forbidden which is born with the intention of exhibiting oneself like infidels or winning their sympathy. Otherwise there is no harm in using the things which are especially related to infidels with the intention of providing more comfort to the body.[13] On the question of eating with non-Muslims, Shah Abdul Aziz said that it was lawful, provided that the forbidden things were not served.[14] Giving his opinion about the English language he said that it was permissible to learn the English language. But if someone wanted to learn the language just to flatter the English people and to raise his position in their eyes, then it was forbidden and undesirable to learn the English language.[15] Conclusion Shah Abdul Aziz’s mission was driven by a deep understanding of the Muslims’ desperate plight. He passionately urged them to let go of their impractical fantasies and confront the harsh reality. For Muslims, the options seemed limited to either engaging in a righteous struggle (jihad) or seeking refuge (Hijrah), as per traditional Islamic jurisprudence. However, Shah Abdul Aziz recognized the need for innovation in the face of the changing political landscape. Bearing the weight of responsibility, he fearlessly charted a secure path forward. With unwavering integrity and unwavering commitment to their faith, he wholeheartedly guided the Muslims on how to navigate their collaboration with the new authorities, all while safeguarding their religious identity. In summary, Shah Abdul Aziz believed that Muslims could peacefully coexist under a non-Muslim government. He recognized the importance of distinguishing between political and religious matters. Regarding religious affairs, he advised Muslims to rely on Muslim officials appointed by the non-Muslim government or chosen by the Muslim community. In other aspects of life, he encouraged Muslims to work together with the non-Muslim government as long as they could preserve their religious and cultural identity. [1] People's Democracy, Vol. XXXI, No. 26, July 1, 2007. [2] For more biographical information, see, Rahman Ali, Tazkirah Ulama-i Hind, (Persian), Lucknow, 1894, p. 122; Urdu translation by Muhammad Ayyub Khan, Karachi, 1961, p. 302; Sir Sayed Ahamd Khan, Tazkirah ahl-i Delhi, (ch. IV of Asarus Sanadid), ed. By Qazi Ahmad Miyan Akhtar, Karachi, 1955, pp. 52-56; Fazl-i Imam Khayrabadi, Tarjuman al-Fuzala, (being a chapter of this Amad Namah), ed. By Mufti Intizamullah Shihabi, English tr. by A.S. Bazmi, Karachi, 1956, pp. Persian text, 15-17, English tr. 30-31. [3] Shah Waliullah, Shifaul Alil, Urdu translation, al-Qawlul Jamil, by Khurram Ali, Bombay, 1260, pp. 89-96. [4] He was not however the eldest son of Shah Waliullah. His eldest son, Maulvi Muhammad, was born by Shah Waliullah’s first wife. After the death of Maulvi Muhammad’s mother, Shah Waliullah married Bibi Irada. Their eldest son was Shah Abdul Aziz. [5] The school founded by his grandfather Shah Abdur Rahim. [6] Altaf Husayn Hali, Hayat-i Javed, Lahore, 1957, p. 727. [7]The shrine Qadam Sharif (Footprint of the Prophet) in Paharganj, Delhi is the tomb of Fateh Khan. Originally, Firuz Shah Tughlaq (d. 1388) constructed the large rectangular tomb at its core for himself. However, when his son Fateh Khan died in 1376, he repurposed the tomb to be used for his son. According to public belief also added was a stone with a foot print of Muhammad, which Syed Jalaluddin Husain Bukhari, the spiritual guide of Firuz Shah had brought in from Mecca. This foot print gave the whole complex its name, Dargah Qadam Sharif, the Holy Foot. The people used to fill the foot print with water and drink it. See, Sir Syed Ahmad Khan, Asarus Sanadid, Kanpur, Nami Press, 1904, pp. 37-38. [8] Fatawa-e Azizi, v. i, p. 205. [9] Ibid., v. i, p. 327. [10] For a similar statement, see, his Fatawa, v. Ii, pp. 258-259. [11] See case no. 1. [12] Muhammad Miyan, Ulama-i Hind ka Shandar Mazi, v. Iv, pp. 286-287. [13] Fatawa-e Azizi, v. i, p. 199. [14] Ibid., v. ii, p. 254. [15] Ibid., v. i, p. 335. ------ Javed Akhtar, Assistant Professor (Contractual), Department of Islamic Studies, Jamia Millia Islamia, New Delhi-25; URL: https://newageislam.com/islamic-personalities/indian-muslims-discourses-shah-aziz-personality-fantasies/d/130075 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

Muslimophobia in India: Reasons and Remedy (Concluding Part)

By A. Faizur Rahman 26 June 2023 (With Permission from the author to publish this chapter ‘Muslimophobia in India: Reasons and Remedy’ from the Book 'Politics of Hate -Religious Majoritarianism in South Asia' Edited by Farahnaz Ispahani) Rethinking Muslim Theology The categorical rejection of terrorism by the entire Indian Muslim community in the face of taunting incitements is testimony to the fact that they don’t believe in violence and have never harboured extra-territorial loyalties. It was this nationalistic fidelity that was also the reason for their rejection of the idea of Pakistan in the 1940s and their decision to choose a democratic state over a theocratic one. Yet, if Muslims continue to be suspected even decades after India’s independence, there must also be reasons other than strategic Islamophobia. And these reasons are rooted in their theological acts of omission and commission. Historically, it was not just the Hindus who saw Muslim rule in India as ‘Islamic rule’. Muslims themselves promoted this myth. When the Mughal empire started tottering after Aurangzeb, it was thought that apart from the problems created by the Marathas, the ‘grave breakdown of public morality’ among the Muslims and the ‘deep crisis in character’ that they suffered from was the cause. Shah Waliullah (d. 1762), the renowned Hanafi theologian and Naqshbandi Sufi from Delhi, believed that the best way of remedying this situation was to revive Muslim rule in India. To this end, he combined his reformism with military action to prevent the Marathas and the Jats from completely decimating the floundering Mughals, and invited the Afghan ruler Ahmad Shah Abdali to invade India to liberate it from the Marathas. Abdali acceded to Waliullah’s request, perhaps also encouraged by similar messages from several Muslim states and nobles. This ultimately led to the historical Third Battle of Panipat in 1761 in which the Marathas suffered a humiliating defeat. Shah Waliullah had expected Abdali to build the Muslim empire anew but Abdali had his own compulsions. According to historian I.H. Qureshi, it was the withdrawal of Abdali after the Battle of Panipat that unwittingly paved the way for the establishment of the British rule in India through the East India Company because neither the emaciated Mughals nor the defeated Marathas were in any position to resist. Waliullah’s son Shah Abdul Aziz (d. 1823) tried to carry his father’s revivalist movement further. He issued a controversial fatwa which declared that India was no longer Daar al-Islam (abode of Islam) as the British rule had rendered it Daar-ul-Harb (abode of war). A legal implication of the ruling was that it was the duty of every Muslim to restore the region (India) to its former status of Dar-ul-Islam. In various periods of Mughal history, writes scholar Ahmet Kuru, there were always conservative ulema who insisted on the emperors’ ‘duty’ to convert the Hindu ‘infidels’ to Islam, but the rulers, including even Aurangzeb, did not pursue such a policy. In fact, the emperor was so unimpressed with the madrasa-style classical education he himself had received from the ulema that he accused them of wasting the precious hours of his youth ‘in the dry, unprofitable, and never-ending task of learning words (the Arabic language).’ These facts clearly show that when it comes to Islam, the ulema are more loyal than the king. They took on even the mighty Akbar when he tried to promote a syncretic creed called Tawheed-e-Ilahi (a.k.a. Deen-e-Ilahi). In the forefront of this revolt were two well- known Sufis, Shaikh Abdul Haqq Muhaddis of Delhi and ShaikhAhmad of Sarhind, who had always wanted to raise orthodoxy ‘to a place of partnership in the Empire’. Thus, it was not the Muslim rulers but the ulema who had conceived of India as an Islamic territory, a fact that has riled the Hindus ever since and led to gross mistrust between the two communities. If this suspicion persists today, it is because a section of Muslim clerics and televangelists in India continue to publicly display their supremacist arrogance. For instance, advisories such as Ghair Muslimon Ko Unke Tehwar Par Wish Karna Haraam Hai (wishing non-Muslims on their festivals is prohibited) are routinely issued during festivals such as Diwali and Christmas. The trend was started by Zakir Naik, who doesn’t lose an opportunity to callously mock Hindu deities and urge his followers to tell their non-Muslim friends how wrong their religion is, and why their gods are not really divine. The Darul-Uloom Deoband too has issued a fatwa stating, ‘Wishing merry Christmas to Christians on 25 December is not right. Likewise, congratulating people of other religions on their festivals is not correct.’ Zakir Naik shocked many recently when he exposed his ill- informed belief in the concept of salvific exclusivity by asserting that even ‘good non-Muslims like Ravish Kumar’ (a prominent TV journalist in India) will not enter paradise because they commit the ‘major sin’ of shirk (belief in gods other than Allah). Only conversion to Islam can rescue them from hell, he said.118 Naik is also on record stating that Muslim countries should not permit non-Muslim places of worship because Islam is the only true religion on earth. In July 2020, in the context of the construction of a Hindu temple in Pakistan, he reiterated this ‘fatwa’, saying that non- Muslims in a Muslim state do not have the right to construct their places of worship even with their own funds, and went on to castigate Muslim countries which allow temples or churches on their soil. However, in the context of the Hagia Sophia, Naik hypocritically declared that it is permissible for Muslims to convert a non-Muslim place of worship into a mosque after conquering their land. Such horrifyingly eccentric statements go against the Quran, which mentions with respect non-Muslim holy places such as Sawaami’u (monasteries), Biya’un (churches) and Salawaatun (synagogues), and states that the name of God is invoked in them in abundant measure (Yuzkaru Feeha Usmullahi Kaseera). Even anti-Quranic pronouncements could have been ignored had they been the isolated babble of attention-seeking grandstanders. But the bigoted preachers who issue them command a huge base of blind rooters and if the Muslim community fails to question and stop these fanatics, it would be unwittingly contributing to Islamophobia. If the truth be told, Muslims have failed to publicly challenge and reject televangelists such as Naik. On the contrary, they appear to be under their influence. This is evident from the conspicuous absence of condemnation from Muslims in India when Hindus, Christians, Ahmadis, Shia or other minority communities and their places of worship in Muslim countries (especially Pakistan) come under attack. But they are quick to highlight (and rightly so) the sufferings of the Rohingya in Myanmar and the Uyghurs in China. Similar hesitation prevails when it comes to condemning draconian laws in Muslim countries such as those pertaining to blasphemy in Pakistan, whose blatant misuse has resulted in the murder of both Muslims and non-Muslims.123 This reluctance is also the cause of a terrifying pan-Islamic solidarity when it comes to justifying wrongful acts of Muslim majoritarianism. The AIMPLB’s tweet that tacitly supported Turkey’s conversion of the Hagia Sophia into a mosque can be cited as a classic example of this theological arrogance. It read - #BabriMasjid was and will always be a Masjid. #HagiaSophia is a great example for us. Usurpation of the land by an unjust, oppressive, shameful and majority appeasing judgment can’t change its status. No need to be heartbroken. Situations don’t last forever. #ItsPolitics. Although the tweet was removed and reformulated after severe criticism, the insinuation in it was clear: that the day is not far when Muslims would convert the temple to be built in Ayodhya into a mosque. The tweet was also an allusion to Muslims ruling India again because implementing the warning it contained is not possible in the absence of political power. It would be the height of naiveté to presume that the implication of such an ominous suggestion was lost on the people of India. The shocking ideas contained in the deleted AIMPLB tweet are rooted in a fabricated statement attributed to Prophet Muhammad on the so-called Ghazwa al-Hind (war against India), in the context of which he is supposed to have said that two notable groups of Muslims will be saved from hell—the group that invades and conquers India (Taghzu al Hind), and the group that will stand with Prophet Jesus. Little do the extremists who exploit this narration realize that the Prophet could not have made such a statement because of his categorical declarations in the Quran that he was not a clairvoyant (Laa A’lamul Ghaib) to predict the future, which God alone knows (Innamal Ghaibu Lillaah), and that he does not know what will be done with him or others (Maa Adri Maa Yuf’alu Bi Wa Laa Bikum). But Ghazwa al-Hind continues to be invoked by the Hindu right129 to question the loyalty of Muslims, and thus, along with the aforementioned reasons, it forms the basis of Hindu-Muslim mistrust. Among the many ways of eliminating this lack of confidence in Muslims is for the Indian ulema to emphatically declare the concept of Ghazwa al-Hind to be un-Islamic. They must also collectively clarify that India is not Daar ul-Harb (abode of war), the word Kafir has no pejorative overtones and that it does not refer to non- Muslims. Apostasy and blasphemy must be removed from the list of capital crimes under Islamic law. The idea of Dawah (invitation to Islam) as a tool of Islamic supremacism must also be given up, for Prophetic Islam is not a churchy or propitiative religion, but a system of life that defines a ‘Muslim’ as one who seeks to achieve human progress through peaceful means. Hence, the Quran does not expect its readers to ‘convert to Islam’ or ‘have faith’ in its message, but ‘be convinced’ of the truth after examining it deeply. Even God is not to be blindly ‘believed in’ but recognized based on scientific evidence and logical substantiation.131 This approach, which intends to wean Muslims away from doctrinaire arrogance, also shuts the door on any display of theological supremacism by them. Put simply, the Muslim clerical obsession with making the whole world ‘Islamic’ has no Quranic basis. Another Muslim belief that is closely related to the conversion- fixated Dawah is the power-hungry dream of a global caliphate. Barring the glorious thirty-year Caliphate of Prophetic Companions Abu Bakr, Umar, Usman and Ali (known as Khilafat-e-Raashida or the Rightly Guided Caliphate), no Muslim political rule measured up to the standards laid down by the Quran and the Prophet. In fact, there never existed a global caliphate in the history of Islam. Even the Golden Age of Islam (800–1,258 CE) does not offer a prototype of the ideal caliphate. During this period, three opposing caliphates competed with each other for the loyalty of Muslims: the Baghdad-based Abbasid Empire, the Cordoba-based Umayyad rule, and the Fatimid Shia caliphate headquartered in Cairo. Therefore, it is time Muslims are freed from the caliphate delusion, and the sooner the better. In short, what is needed in India today is a radical rethink of Muslim theology. Renowned Indonesian scholar of Islam and the general secretary of the Nahdatul Ulama Supreme Council, Yahya Cholil Staquf, calls it the ‘recontextualisation’ of the teachings of Islam. It involves drawing on the peaceful aspects of Islam to encourage respect for religious pluralism and the fundamental dignity of every human being. Citing the example of Catholics and Protestants who ‘routinely killed each other’ a few centuries ago but now coexist peacefully, Staquf says that the same type of change can occur within Islam in one or two generations provided it is developed and promulgated by those with religious and political authority in the Muslim world. As this is not possible in India with the outdated madrasa curriculum in existence, the ‘religious authority’ here, especially the Darul Uloom Deoband, must seriously consider revamping it completely to harmonize the pluralistic teachings of Islam with modernity. This entails a shift in focus from Taqlid (zealous imitation) to ijtihad (a process by which Islamic principles are deduced from the original sources). In doing so, Deoband will be opening up Islam to modern interpretations within, of course, the framework of its original sources. In the long run, it would inculcate a sense of tolerance among Muslims for different points of view and equip them to respond positively to the requirements of a multicultural society like India. Even Saudi Arabia has realized the importance of modernizing and moderating the religious curriculum and started removing anti-Semitic and misogynistic content from school textbooks. Textbook editions introduced in 2019 no longer contain Quranic misinterpretations that say men are in charge of women and that rebellious wives may be struck by their husbands. This is an excellent example for Indian madrasas to follow. If they dither, then the Muslim laity must organize itself and challenge the hegemony of the ulema over the interpretation of Islam. For this, the community will have to become theologically informed, develop a secularized consciousness, and be bold enough to raise questions. Failing to do this would mean letting the ulema keep the Muslim masses forever engaged in emotive and haram–halal issues. But if Muslims manage to assert their independence and succeed in pressuring the self-appointed custodians of Islam in India into modernizing their thought, it could herald the beginning of a transformative relationship with Hindus in which confrontation will give way to cooperation. With the fear of a Shariah-obsessed Muslim community gone, ordinary Hindus would begin to realize that a fantasized confrontation between Islam and Hinduism, which they have been made to believe in, is not purely a Hindu-Muslim problem but concerns the entire nation, and could seriously affect its development if allowed to continue. It is well-known that poverty and backwardness are mainly the result of violent internal conflict. Pakistan is a classic example of this malady. As the foregoing arguments have shown, Hindu-Muslim mistrust in India today is based on imaginary fears. Both communities are not responsible for what their respective ancestors did. But they would be if they buy into the politically motivated propaganda that seeks to keep them divided. If the larger goal is to make India an epitome of peace, stability and progress, the communities have no option but to work together. Sant Eknath (1533–1599) in his bharud titled Hindu-Turk Samvad, drives home this point through an imaginary Hindu- Muslim argument. His drama-poem (as translated by historian Eleanor Zelliot) begins with the lines: The goal is one; the ways of worship are different Listen to the dialogue between these two The Turk calls the Hindu ‘Kafir’! The Hindu answers, ‘I will be polluted—get away’ A quarrel broke out between the two; A great controversy begins … After a lengthy polemical confabulation, the disputants end up saluting and embracing each other with great respect. Eknath’s final lines capture this moment beautifully. You and I quarreled To open up the knowledge of the high truth, In order to enlighten the very ignorant. In place of karma—awakening! ‘In place of words we have established the word’s meaning’ The highest truth pierced them both Enlightenment was the purpose of this quarrel. Both have been satisfied The argument was about oneness. The argument became agreement. Eka Janardan says, ‘Self-knowledge And great bliss came to both’. If a Hindu–Muslim argument can become agreement in the sixteenth century at the height of Muslim power in India, there is no reason why the two communities cannot live together in concord within the borders of the world’s largest secular democracy, especially in the age of information technology, where it is not difficult to identify the ‘fakeness’ of animosity-provoking propaganda and disinformation. Previous Parts: Muslimophobia in India: Reasons and Remedy (Part One) Muslimophobia in India: Reasons and Remedy (Part Two) Muslimophobia in India: Reasons and Remedy (Part Three) Muslimophobia in India: Reasons and Remedy (Part Four) URL: https://newageislam.com/books-documents/muslimophobia-india-reasons-remedy-part-five/d/130074 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

Self-Rectification Closes All The Doors To Calumny

By Sumit Paul, New Age Islam 26 June 2023 "Khud Ko Samajh Loon Bahut Hai Apni Khaamiyon Ko Jaan Loon Bahut Hai Kahaan Logon Mein Aib Dhoondhta Phiroon Apni Khudi Ko Buland Kar Loon Bahut Hai " Hafeez Jalandhari (1900-1982) (It's enough to understand myself / And also being aware of my follies and flaws/ Why on earth should I look for blemishes in others?/Rather, let me elevate my inner self and that's -more than- sufficient). Hafeez Jalandhari wrote this 'flawed' (from the point of view of prosody or versification) quatrain when he was quite young. In spite of it being Khaarij-e-Bahar (incorrect metre), the quatrain has profundity. The whole life is not enough to understand oneself and also to know the flaws a person is fraught with. Life goes in vain in looking for flaws in others. Shaikh Sadi writes in his Gulistan, Chapter 3, " The flaws we find in others/ Are always the flaws of ours / I cannot see the hair in my own nostrils/ But laugh at seeing the same in the nose of my brother." Fault-finding is a universal pastime and we regularly as well as religiously indulge in it to conceal our own flaws. There's a famous adage in Pashto, "Mizqin Il'faat Bin Naqqaat" (A failed poet becomes a critic; Arabic word 'Naqqaad' for a critic is pronounced and written Naqqaat with a Toey in Pashto). So very true. Most of the critics are failed poets and writers. What they themselves lacked in their own creativity and craftsmanship, they tend to see and criticize in the works of others and often amplify that. Mystics believe that the understanding of a 'flawed self' is the beginning of self-awareness and rectification. Once an individual realizes that he or she is fundamentally flawed (don't mix it up with the Biblical ' Original Sin'), self cleansing begins and a person starts detecting and eliminating his own drawbacks and shortcomings. Then, where's time to see flaws in others? According to Mahayana Buddhism, Abhidhamma Pitaka, 1001 human births produce a flawless Buddha and Jain Agamas (particularly Viyah Pannati Bhagvai Sutta/ Aayarang Sutta) believe that 1900 births culminate in Kaivalyam Chetna (absolutely clean and unblemished consciousness or unblemished self). When the process of knowing one's self and cleansing is so long and self-consuming, one is left with no time for fault-finding, rancour or ill-feeling. One spiritually-inclined judge of the SC once said very profoundly, " Self-rectification closes all the doors to calumny." One cannot deny this. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/self-rectification-calumn/d/130072 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

Liberals Among Both Hindus And Muslims Face Challenges In The Indian Society

By New Age Islam Staff Writer 24 June 2023 Liberal Muslim Women Have To Face Even Greater Challenges. Main Points: 1. Muslim girls riding a bicycle is looked with disdain. 2. Muslim women face challenges both within the community and outside. 3. Muslim women cannot make their own choices. ----- Muslims holding a collective prayer in homage to the Tricolour in Karur, Tamil Nadu, on the occasion of Independence Day; a file photograph. Polarised as Indian society has become, most ordinary Indians remain peace-loving and patriotic. | Photo Credit: THE HINDU PHOTO ARCHIVES ------ Zakia Sonam gives account of her own challenges and dilemma she faces in her own society. She has been a liberal woman and an activist fighting for the rights of Muslim women and working to promote communal harmony. But her story is also the story of thousands of other Muslim women who want to live a life according to their own choices and according to their own definition of freedom. She acknowledges that the Quran gives the women the freedom and rights to education, to make their own decisions and to explore their own capabilities and make equal contributions to the development of the society and for the welfare of the humanity. But the clergy has misinterpreted the Quranic verses in order to justify their centuries old patriarchal and tribal traditions and culture. According to them, the women or girls should not ride bicycles or motorcycles; they cannot take part in sports or in fine arts though women during the life of the prophet enjoyed greater freedom. They rode camels and horses; they sang on weddings and took part in battles. Women's ghettoisation is the result of increasing obsession of Muslim men with the rigid idea of the modesty of women. They gradually presented women as a corruptive force that can take away a man's piety. This led to the belief that even the face of women can have a corruptive influence on men and therefore, their face also became 'Satar' ( the part of the body that must be covered). Literally, the word ' Aurat ' means private part. Therefore, the sexual organs of the man are called his 'aurat' which must be covered. But the Muslim clergy declared the whole body of women as Aurat. It means the whole body of women should be covered. Islam is said to be an Abrahamic religion as it has inherited almost all the religious and ethical tenets from religions of the successors of Abraham. Judaism, Christianity are other Abrahamic faiths. According to the Quran, Namaz, Fasting and Zakat are common in Abrahamic faiths. Other ethical teachings like caring the parents and taking care of the orphans have also been common teachings of Abrahamic faiths. But we do not fd the idea of rigid purdah or veil that requires women to fully cover their body in other Abrahamic faiths. Modesty and properly covering the body has been preached in all faiths, even in Hinduism but the concept of covering the women's face does not find place in any religion in Islam. Therefore, the Quran does not enjoin women to cover their faces in clear terms. If the Quran meant women to cover their faces irrespective of situations, profession and age, it would have summarily said that all women should cover their face. Instead it has verses that mean that women should draw their shawl over their bosom or draw their shawl over their heads when they fear harassment by anti-social elements. That is, purdah is conditional, not mandatory. Today Hindu women also cover their faces with scarf to avoid harassment in public places though their religion does not impose purdah on them. The Quran does not clearly mandate covering women's face because covering of women's face was not even imagined in the pre-Islam Arab era. The face is the identity of the human beings and so covering it is out of the question. Therefore, the Abrahamic faiths do not have the idea of veil of the face. The conservative exegetes of the Quran created the idea of face veil and they distorted the meaning of some verses of the Quran to mean that it mandates face veil for women. Another issue that was the creation of the Muslim clergy was the idea of triple Talaq. The Quran outlines the process of Talaq in detail and does nowhere prescribes instant triple Talaq but the clergy insist that the Quran and Hadith approve of it. The tripe Talaq became a tool of persecution and harassment of women at the hands of men. The clergy admitted that the instant Talaq was indeed misused by men. Still they supported it on the basis that once pronounced, it came into effect. Such illogical and irrational approach of the Muslim clergy was the cause of ruin of the Muslim family system. Finally, the Supreme Court invalidated the practice of Triple Talaq and the practice of Instant Talaq came to an end instantly. But the clergy have not accepted defeat. They have been trying to convince the courts to bring back Instant Talaq. Though the spread of education among Muslim women have made them aware of their rights in the Muslim society, they still face discrimination in the society. Liberal women are often labelled as corrupt or even Kafir as Zakia Soman has experienced. Fatwas that Muslim girls should not ride bicycles are issues even in this 21st century. Objections are raised on their dress. In many Muslim majority counties, they are not allowed to go outside without their male relatives. The rise of Hindutva in India has created some other problems for liberal Muslim women. Now, they face a double task. They have to fight conservatism both inside the community and outside it. In short, despite the advance of knowledge and civilisation, women still are fighting for their rights as independent human beings. ---- Rise Of Hindutva Politics And The Progressive Muslim By Zakia Soman Feb 23, 2023 What does it mean to be a progressive Muslim in present times? This question has acquired significance for many Indians. For me, this question arose in 2002, at the time of communal violence in Gujarat. I was born in a Muslim family and lived in Ahmedabad for most of my life. My family directly bore the brunt of communal riots with my grandmother’s home getting vandalised and burnt down repeatedly during my childhood. And yet, my parents chose to leave the confines of the Muslim ghetto and moved to cosmopolitan western Ahmedabad in 1980. After 2002, it is hard to imagine a Muslim family moving out of the ghettoes. It is never easy in our highly religious society for anyone to swim against the community tide and live on their own terms. Over the decades since 1947, many followers of Hinduism have successfully challenged and rejected conservatism, superstition and narrow-minded thinking. It is particularly difficult for those from minority faith backgrounds to do this. It was always difficult for a liberal Muslim to be accepted within the community. The rise of Hindutva politics has further restricted the space for articulation of progressive views. A liberal Muslim must guard not just her personal freedoms but also actively resist the communal onslaught through democratic means. She must condemn every action of Muslim fanatics and Hindutva loonies. She must consistently demand accountability from institutions of the state. And while doing all of this, she must be prepared to be labelled fitna or even kafir for the personal choices she made in her own life! This is too much to ask from an ordinary citizen. Irresolvable Dilemmas India today is a deeply polarised society. There is division and mistrust between communities. Hatemongering against Muslims and Christians has become commonplace. Genocide calls are issued from public platforms in broad daylight. It is a particularly tough time for all liberals; it is tougher for a liberal Muslim. As a woman and as an activist invested in a just and peaceful society, I live with irresolvable dilemmas. My sisters and I grew up in an atmosphere of freedom wherever we happened to reside, be it in a Muslim Mohalla or a cosmopolitan neighbourhood. We enjoyed liberties such as in dresses and hairstyles of our choice as we moved freely on our bicycles and two-wheelers meeting friends across the city. These privileges were not available to other girls in the neighbourhood. My parents would not brook any interference in their lives from any quarter. I did not get personally impeded by orthodoxy and patriarchy in my childhood and youth. However, I came face to face with institutionalised orthodoxy and misogyny as I began working with the women survivors of the Gujarat riots. As I began activism for Muslim women’s rights, I realised that this collision would last all my life. Being a woman and Muslim is not easy, especially if one makes liberal choices in one’s personal life. Here, a file photograph of a young Muslim woman riding a two-wheeler in the old city of Hyderabad. ------ The organisation Aman Samudaya was engaged in relief, rehabilitation and communal harmony for the riot survivors. The victims were dependent on voluntary and religious groups for help in the face of state apathy. While allocating houses, we prepared a list of women-headed households that should be given priority. Resources were scarce, and we were partnering with a prominent religious organisation. To my horror, its representatives refused to allocate homes in women’s names. They insisted that allocation could happen only in the name of a male relative. They insisted that Islam required widows to be remarried, and the question of allotting homes to them did not therefore arise. They were also unhappy with the bicycles we had distributed to girls in the rehab colony. They alleged that I was responsible for distracting them from the righteous path. Even as we were struggling with the aftermath of the communal violence, the refusal of religious leaders to recognise us as equal merely because we were women was shocking. The gruesome killings of innocent Muslim women, men and children had suddenly made me conscious of my Muslim identity. These encounters with misogynist men of religion belonging to one of the most prominent religious organisations in the subcontinent made me conscious of my identity as a Muslim woman. Either way, I was second class. The confrontation with orthodox clergy came to a head in the women-led movement against triple Talaq. The All India Muslim Personal Law Board (AIMPLB) argued in court against the petitions filed by Shayara Bano and some other women. The AIMPLB argued in the Supreme Court that courts could not intervene in the Shariat, which was divine. The women petitioners successfully proved that there is no Quranic sanction for instant oral talaq. The court ruled in their favour, declaring triple talaq as void. But the hypocrisy and double standards of sections of the clergy and some prominent Muslims were shocking. They were blind to triple Talaq being unjust and unfair to women. Some people in the academia and the legal fraternity dismissed the issue of triple Talaq as a conspiracy by the Modi government against Muslims. Yet, Muslim women were speaking out against triple Talaq, polygamy, Nikah Halala and calling for reform in Muslim personal law much before Narendra Modi became Prime Minister in 2014. But they noticed it only when the Modi government came out in support of abolition of triple Talaq. Until then they had not bothered to address the systematic violation of Muslim women’s rights in marriage and family. Women speaking out against triple talaq were vilified and threatened. I was accused of being an RSS stooge. Muslim Women And CAA The movement against the Citizenship (Amendment) Act (CAA) and the National Register of Citizens (NRC) was led by Muslim women. This movement received support from all including conservative clergy, and rightly so. A discriminatory law must be opposed. But it must be mentioned that the clergy found it easy to support this campaign as its leadership was not being challenged here. The women fighting the CAA and the NRC were not seeking any fundamental changes in the unequal gender relations within family and community, unlike in the campaign against triple talaq. The clergy did not feel threatened by women agitating against the CAA, and therefore it was safe to support their demands. In this agitation constitutional values of justice, equality, democracy and non-discrimination were invoked. But when Muslim women demand justice within the family, the Shariat takes precedence and constitutional values are conveniently forgotten. These double standards result in further alienating ordinary Indians, some of whom turn into Hindutva supporters. We must recognise that our demand for justice and equality would be feeble without genuine belief and adherence to these principles in our own lives. Any fight for justice cannot be fought in convenient compartments. The violation of women’s rights in the name of the Shariat has been an evil that has been overlooked not just by the clergy but by the whole community. Even educated and well-placed Muslims have hesitated to speak out against it. The right to religious freedom granted by the Constitution is a cherished right which cannot be trivialised and used to justify patriarchal practices such as triple talaq, polygamy and child marriages under the guise of upholding the Shariat. The usual response of “Islam gave rights to women 1,400 years ago” is not sufficient until these rights get translated into reality. Similarly, the standard response of “there is no caste in Islam” serves no purpose when casteism, even untouchability, is practised amongst Muslims. Referring to fellow Indians as “Kafir” is not going to help overcome the communal divide either. We must unequivocally recognise the equal rights of all in a multi-faith society. We must respect the gods and goddesses of those belonging to other religions. Direct Onslaught Poverty and marginalisation of Muslims predates the Modi government. The secular state has failed to deliver on the Constitutional promise of social justice. Since 2014, there has been a direct onslaught on Muslims. Hindutva followers hold ordinary Muslims responsible for historic or imaginary wrongs committed by the Mughals and the Sultans. The BJP openly pursues exclusionary and divisive politics. Most other political parties, except perhaps in the southern States, are keeping a safe distance from Muslims. Hindutva ideology is translating into state policy, as seen in the CAA and so-called love jehad laws. There is ostracisation and systematic exclusion, leading to potential disenfranchisement of the largest minority. What can Muslims do to address this situation? Majoritarianism and hate must be fought politically and legally. Initiatives in collaboration with the entire civil society can help. The Need To Make Amends As a first step, there has to be an unequivocal recognition of where the community has consistently failed and of the need to make amends. In this essay I focus more on this dimension as generally nobody wants to talk about this. The community lacks progressive social leadership and democratisation within. We have been led by orthodox clergymen for the longest time, apart from opportunistic politicians. Unlike in the case of Dalits, there has not been any tradition of building critical consciousness within the community. The so-called leaders have remained obsessed with religious identity issues. The leaders kept demanding special privileges in the name of secularism but never paid attention to building a peaceful society through mutual dialogue in a multi-faith secular democracy. “For those of us who think we are liberal and progressive, mutual understanding can be the only way forward.” I make a distinction between the masses and the so-called leaders. Ordinary Muslims are hardworking and law-abiding. They are patriotic, like all other Indians. There are no progressive voices to hand-hold or guide the community. The clergy are obsessed with the afterlife and lack competence to deal with issues of common interest such as education, jobs, housing or democratic participation. In the absence of any alternative progressive leadership ordinary persons do not get the opportunity to equip themselves to think independently. Most are perpetually in a state of dilemma, owing to the way religion is (mis)understood and practised in the subcontinent. How much importance should be given to Islam vis-à-vis temporal matters? The conservative men of religion propound that a Muslim’s time and energies should be devoted to religion alone and nothing else should matter. Mirror Images I have faced the horrors of political religions, both Hindutva and the Islamist variety. I can’t help but notice the similarities between the two. They are both inhuman, illiberal, orthodox and misogynist. They vehemently guard their domination and power over the community and do not hesitate to use violence. They do the greatest damage to our plural fabric by pitting us against each other in the name of religion. They force us into constructing rigid identities as Hindus and Muslims. They do not allow us to live peacefully with our multiple identities as humans. I can’t talk about one without considering the other. Hinduism is open, tolerant and eclectic, but Hindutva seeks to forcibly homogenise people. Justice, kindness, compassion, wisdom are the normative values of the Quran, but Islamists don’t practise these. Liberals are wondering how to fight the menace of political religions. Travelling across the country, I meet many young Muslim women and men in the course of my activism. They all agree on the need to build greater understanding and bridges across communities. These activists are seeking positive change through dialogue between people of diverse faiths. Some young Muslims on social media are angry and unforgiving. Javed Akhtar suggested that the 20-year-old boy behind the Sulli Deals app be forgiven with a stern warning. Lot of Muslims pounced upon him in disapproval. This does not help as it only leads to further polarisation. How can liberals behave like rightists? Those behind Bulli Bai and Sulli Deals have no stakes in the future of plural India. Besides, violence is their preferred approach. For those of us who think we are liberal and progressive, mutual understanding can be the only way forward. An eye for an eye would leave all of us blind and bruised. Sometimes, waging battles on multiple fronts, I get dejected and depressed. But I see hope in ordinary Indians who are religious themselves and yet do not hate those belonging to other faiths. Hindutva may have scored electorally in our first-past-the-post system, but 60 per cent of Indians still do not vote for divisive ideologies. They are the silent majority who give me hope. The Crux Liberal Muslims, especially Muslim women, are forced to fight on two fronts: against the forces of Muslim-hating Hindutva and against the regressive orthodoxies in their own community. Political religions such as Hindutva and political Islam are mirror images of each other in their regressive values and their willingness to use violence to dominatetheir communities. The way forward is through dialogue and critical interrogation of the social practices that pulls the community backwards. ----- Zakia Soman, activist and columnist, is co-founder of the Bharatiya Muslim Mahila Andolan and the founder of Centre for Peace Studies. She is on the India Core Committee of the South Asian Alliance for Poverty Eradication and has authored two books. Source: Rise Of Hindutva Politics And The Progressive Muslim URL: https://newageislam.com/interfaith-dialogue/liberals-hindus-muslims-indian-society/d/130066 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

Ijtihad & Indian Muslims: 'Creative Rethinking' To Reconstruct Inherited Islamic Thoughts In The Light Of 21st Century’s Changing Dynamics Is Vital. Will Modernist Ulema Take The Lead?

By Ghulam Rasool Dehlvi, New Age Islam 24 June 2023 Inspired by her parents, Lubna Shaheen aspires to donate her organs. Shaheen, a young Indian Muslim woman who aims to donate her organs after her death, is the daughter of Assam's Aftab Ahmed and Musfiqua Sultana who emerged as the first Muslim couple to donate their organs. But this instance is rarest of the rare in the Indian Muslim community which has not yet developed a healthy understanding of ijtihad, a creative re-thinking in matters of religion, and thus is not fully aware of the permissibility of organ donation in Islam. Therefore, once again ijtihad should become one of the major theological themes of discussion in the Indian Muslims community in particular and of course in the Muslim world as well. While religion seems static and stagnant, religious interpretations should never be fixed in a place or time. The religious science of hermeneutics and theological interpretation is ‘the lived dimension’ of any religion. And this branch of knowledge is constantly in flux: reimagined and ever-changing, grounded in human experiences. In Islam, Ijtihad which I would define as the 'creative re-thinking' of Islamic postulates is the 'lived dimension’ of this faith tradition. According to the canonical view of the classical Muslim jurists, it is an intellectual activity of a legal Islamic theorist, Faqeeh or jurist as per his scholastic ability, aimed at finding a new jurisprudential standpoint or opinion for the larger benefit of Ummah. An authentic Prophetic tradition reported in canonical hadith collections Sahih Al-Bukhari, Muslim and Abu-Dawud goes as follows: “If a scholar makes an Ijtihad (the extraction of Islamic rulings from original sources of legislation) and he reaches the correct conclusion, then he will achieve two rewards. And even if he [makes a mistake] reaches the wrong conclusion, he will get one reward”. Having known this, each of the holy Prophet’s companions (Sahabas) engaged in Ijtihad and creative re-thinking to deal with the new emerging issues and challenges in socio-religious and political matters. Nearly every Sahabi i.e. companion of the holy Prophet (pbuh) was in a position of the Mujtahid, the one who undertakes Ijtihad. Thus, each of them adopted an approach of his own to deal with day-to-day socio-religious and political affairs with a moderate method in accordance with their modern times and requirements. According to the canonical Islamic jurisprudence, if a Muslim has the ability to carry out Ijtihad, he needs to engage in it for the betterment of the community. Next to the Qur’an and the Sunnah, Ijtihad has the most pivotal role to play in the Islamic rulings and edicts. Unlike the first two primary sources of the Shari’ah, which discontinued at the demise of the Prophet (pbuh), Ijtihad is a continuing process of intellectual brainstorming, creative re-thinking and contemplating on contemporary issues of and various new matters of religion. But it is allowed only for those who have a scholastic aptitude for deriving meanings and extracting correct rulings from the texts of Qur’an and Hadith. Since Prophet’s companions were the closest to the primary source of Islam—the Prophet himself— and were well-versed in the essential Islamic sciences, Ijtihad was a lawful prerogative for them. But what had hampered the creative thought processes in the theological issues and challenges of today's Muslims? Noted Muslim jurist of our times, Dr Wael Hallaq, former Islamic Studies Professor at the famous McGill University, addresses this question in his research paper titled "Has the door of ijtihad been closed now?" He avers that the intellectual activity of ijtihad in Islam is an unceasing and continuing process ushering in the renewal of Islamic thought in every new era. Most Muslim jurists of the medieval times not only opposed the blind adherence (Taqlid e Jamid) in favour of ijtihad, but "also presented themselves as qualified mujtahids, and were accepted by others as such", Hallaq highlights. He reaffirms, through an objective study of abundant texts available from the 10th and 11th century sources, that "there was no closure of the door of ijtihad or any expression that might allude to the idea of ​​blockage." A robust and innovative approach towards ijtihad remained uninterrupted in the Muslim world at the scientific and theoretical levels. In this context, Dr. Khaled Omran, Secretary General of the Fatwa Centre in Egypt, states that ijtihad is close to the desired renewal in religious discourses, which includes renewing the method of presentation, dealing with texts, concepts and perceptions, indicating that it is actually a form of worship for which the hardworking scholars are rewarded. For the Prophet (pbuh) has clearly stated it. Furthermore, he explains that there is a connection between the two concepts of “ijtihad” and “fatwa”, and thus infers that some scholars stipulate that a mufti must attain the rank of diligence, as it is one of the pivotal concepts in the process of issuing fatwas. It thus indicates that a fatwa is not a divine commandment. Ratner, it is only an individual opinion supported the sources ​​and principles of Islam. But then what was the cause of this intellectual decay and the blockage of the ijtihad doors in India? This question prompted the prominent Indian Muslim philosophers of the 19th century like Sir Syed Ahmad Khan, Shibli Nomani and Allama Iqbal to invite the Indian Muslim scholarship to open the doors of ijtihad and engage in the continuing processes of rethinking and re-examination of the intellectual thoughts of Islam in India. While Allama Shibli Nomani wrote scathing criticism of the intellectual decay among the Indian ulema in his research papers published as a collection called "Maqalaat-e-Shibli", Allama Iqbal produced a ground-breaking and thought-provoking seminal work "The Reconstruction of Religious Thought in Islam". In this book, Allama Iqbal called for the renewal and revitalisation of Islamic thought. In this context, he expressed his deep concern about the closure of ijtihad in the Indian sub-continent in many of his Urdu couplets. One such is as follows: Hind Mein Hikmat e Deen Koi Kahan Se Sikhe Na Kahin Lazzat e Kirdaar, Na Afkaar e Ameeq (Where can one acquire wisdom of religion in India? Neither do we find the fascination of characters nor the depths of thoughts!) Here, Allama Iqbal actually lamented the fact that knowledge in the religious discourses of Muslims was becoming superficial and narrowed. Therefore, he delivered six lectures on the "Reconstruction of Religious Thought in Islam" which proved to be highly significant especially for the issues of ijtihad. In his landmark lecture, Khutba in Allahabad in 1930, Iqbal strongly called for the ‘reconstruction of religious thought in Islam’ in the Indian context. In this presidential address, he laid particular emphasison on ijtihad, rethinking and re-examination of the intellectual thoughts among Indian Muslims. Today, Indian Muslims in general and the Ulema and Islamic theologians in particular must understand what Allama Iqbal meant by his “reconstruction” of Islamic religious thought. It actually connotes the restoration of essential messages and universal values of the Qur’an. That is to say, when the Islamic postulates, precepts and practices became obliterated, he advocated restoring the true and original version of Islam. However, by ‘reconstruction’, Iqbal did not aim to change or alter Islam, but rather to change the religious attitude of the Muslims. For instance, he viewed that the Muslim religious thought in India was deeply entrenched in Riwayat (tradition) in place of the Haqiqat (truth). Thus, by the idea of 'reconstruction', Allama Iqbal urged the Indian Muslims to change their mindset of Riwayat into Haqiqat. This is the true spirit of ijtihad and Islamic rethinking and reformation well-embedded in the primary sources of Islamic thought. Deplorably enough, Indian Muslims, for the past few centuries, have committed a grave blunder. There's a continuing stagnation in the evolution and restructuring of Islamic theology in India. More deplorably, they have rather confined their religious seminaries and madrasas to a narrow interpretation of their Fiqhi Mazahib (schools of Islamic jurisprudence), and various Masalik (Islamic sects). Allama Iqbal has castigated this trend in an another stimulating Urdu couplet as follows: Gala To Ghoont Diya Ahl-e-Madrasa Ne Tera Kahan Se Aye Sada ‘LA ILAHA ILLALLAH’ (The clergymen of Madrasas have strangled your nascent soul, and chocked it to death. How will your voice of faith in God come out?) In fact, even the mystical experience and practice of Islam is an incomplete way to find the Ultimate Truth if it is not viable with the influx of time. In an effort to reclaim the true mystical narrative of Islam, there is rather greater need for the reformation of Sufism in the modern age in the light of Allama Iqbal's idea of the 'reconstruction of religious thought' in Islam. Thus, Ijtihad is emerging an increasingly important task for the Indian Muslim scholars to undertake. It is becoming one of the most urgent and pressing needs of the time for the Indian Muslims facing a whole new range of issues and challenges in their daily life and socio-religious affairs. The Indian Ulema and Madrasas must take it into serious deliberation in order to reconstruct the Islamic thoughts in the light of the 21st century’s changing dynamics. Tellingly, we have just passed through the new phases of developments in the Muslim world, the Arab Spring in general and the Islamic reformation or the ‘Theological Arab Spring’ in particular. Consequently, modern Muslims in the Middle East and North Africa are turning less 'Islamist' and more multi-cultural and tolerant. At this juncture, while a new religious narrative is emerging within the Muslim world with radical Islamists and extremists losing their appeal, it would be pertinent for the Indian Muslims to live with the new realities keeping pace with the time. Their Ulema should look into the major theological overhauls that they need to make in synergy with the world's most multicultural and plural society with an aim to chalk out a progressive, modernist path for the new generation of Muslims in India and thus contribute towards strengthening the cultural, religious and social fabric of the country. After all, the thrust of religious thought, as in the words of Allama Iqbal, should be “that it must penetrate the soul of new man, and it can best penetrate the inner man.….. ------ A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar and English-Arabic-Urdu writer. He has graduated from a leading Sufi Islamic seminary in India, and acquired Diploma in Qur'anic sciences and a Certificate in Uloom ul Hadith from Al-Azhar Institute of Islamic Studies. He has also participated in the 3-year “Madrasa Discourses” program initiated by the University of Notre Dame, USA. URL: https://newageislam.com/ijtihad-rethinking-islam/ijtihad-muslims-inherited-islamic-century-modernist-ulema/d/130061 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

Kashmiri Sufi Poetry: Between Islam and Local Milieu

By Mushtaq Ul Haq Ahmad Sikander, New Age Islam 24 June 2023 Kashmiri Sufi Poetry: Shams Faqir & Wahhab Khar Text & Translation: Saltanat Farooq Publisher: Gulshan Books, Residency Road, Srinagar, Kashmir Year of Publication: 2022 Pages: 207, Price: Rs 1395 ISBN: 9788183395694 ------- Islam in Kashmir, was spread by the pacifist preaching of Sufis. Sufism in Kashmir, developed an indigenous trend and tradition that evolved as Rishism. The Rishis then were responsible for the popularity of Islam among masses, that over time became a movement that helped in the proselytization process. Sufism and Rishism is the spiritual and mystical path wherein a seeker relies mostly on gnosis and experiences, instead of following texts theoretically. These spiritual and mystical experiences are mostly expressed through poetry. Hence, Sufi and mystical poetry forms an important genre in mystical tradition of Islam. The Sufis and Rishis in Kashmir, mostly expressed themselves in local Kashmiri language. There is a lot of indigenous poetry in vernacular that needs to be translated in major languages of the world. Once these translations are available only then the world will be aware about the contribution of Kashmiri Sufis and Rishis to the mystical poetry. Also, many local nationalists and scholars, who worship the local Kashmiri language, turning it into an idol, while observing that Kashmiris have made original contribution to all genres of literature will stand corrected, dismissed, rebutted, vindicated or factually correct, true, honest and strengthened. Thus, there certainly is a need for a translation movement, but given the misplaced priorities, fake expertise, lack of support and publishing opportunities, this process could not materialize. Although, translations on individual levels have always happened and due to personal diligence of the translators such endeavours have been conceptualized, executed and bore fruit too. A new translation by a young scholar, Saltanat Farooq of two Sufi poets Shams Faqir and Wahhab Khar is an addition to such individual efforts. Shafi Shauq, a veteran scholar and critic in his Foreword, of the book observes correctly about the uniqueness of each translation, “Each translator has his own understanding of a piece of literature, provided it is genuine and the translator has the talent. The possibility of multiplicity of interpretations of a good work and the originality of the approach of the translator combine to produce a new rendering of merit.” In her Introduction, Saltanat writes about her translation as, “The present book is a humble endeavor of bringing before the audience, a brie life sketch along with the text and translation of some of the most renowned poetic pieces of Shams Faqir and Wahhab Khar.” (P-xv) The mystical path intends to unravel the secrets of the self, as it is based on pure experiences. Sufi poetry is conceived as a way of filling the void that separates human soul from the divine presence. It thus adds to the difficulty of translating such poetical experiences in a different language. There are no perfect equivalents between languages so perfection in translation is inconceivable. So, accommodation becomes inevitable in the practice of translation. Saltanat, is aware of these complexities, because translation is an artful skill. In her own words she describes how a translator should look like, “For a piece of translated poetry to look genuine, a translator needs to look into the conditions under which the author has written, to whom the poem is dedicated, that makes the author’s psychological situation explicit for the translator. In short, we can say, the process of translation is very difficult and hence the translator needs to be creative and knowledgeable enough to carry forth this important work on his shoulders. The translator of a poem must equate the author, the artist and be inspired from the poem. Only then, the translation of a poetic piece can come out to be lively. To be a translator is the most crucial responsibility on earth and the one who really can have the guts should move along this course of work.: (P-8) Saltanat also makes a huge claim, without substantiating the reasons for it. “After Lal Ded and Shaikh ul Aalam, the mystic trend in Kashmiri poetry diminished. A wide gap of almost two centuries in which the production of literature was meagre was witnessed owing to many socio-political reasons.” (P-13) So what were the real reasons responsible for the meagre production of poetry and literature? It was because their poetry was revolutionary in nature, it targeted the caste system, the religious clergy, the corrupt elite and intended to socially reform the society. The vested interests condemned their poetry, they were banished and persecuted. This persecution is manifested in the fact that the poetry of both Lal Ded and Sheikh ul Alam was not compiled and passed over for centuries through word of mouth. The trend to describe the Rishis as illiterate has been given legitimacy by the biographers and hagiographies. It adds to the reverence and aura of the Sufi, that despite being illiterate he or she was able to write such marvelous, academic, spiritual, mystical and scholarly poetry. The themes that they express in their poetry are Islamic in nature and certainly could not be used by them if they were not grounded in Islamic literature. Hence, most of them were well acquainted with Islam, its scriptures, history, culture and folklore. But these hagiographies written by the blind worshippers of these saints, to add more reverence and divinity to their personality seek to describe them getting all knowledge through revelation (Ilhaam), thus putting them on same pedestal as Prophets. This tend needs to be academically decimated, but Saltanat again repeats the same myth as she writes, “Though being illiterate, Wahab Khar rose to become one of the celebrated Sufi poets of Kashmir.” (P-18) Given his poetry and themes, it is difficult to believe that he was illiterate. Shams Faqir is following the tenets of Islam and Sunnah of Prophet Muhammad (pbuh). Wahhab Khar also believes Islam as the ultimate reality, while he engages with the themes of creation, different prophets and their message. The tussle between material and spiritual domains is the real test for any Sufi, while he passes through various stages, when traversing towards God while seeking spirituality. Love is a constant theme in Sufism, this Love is for the beloved Prophet Muhammad (pbuh), God and the spiritual mentor (Pir). Water, fire, earth and wind constitute the world Their master is the same, who runs the whole universe. The spirit and soul are wed to each other like life inside the bony skeleton Be my guest for a moment O love! (P-55) So what happens with the Lover when in Love Amid lush green forests, thou chopped me like a sandalwood log The axe of love reduced me to pieces, The load of this trust is a heavy burden Henceforth my soul merged in thy spirit (P-69) Sufis criticized mullahs, describing them as ignorant as they follow the letter not the spirit The wrath of love’s sword befalls over few, Quite ignorant some priests are They are used to bequeath alloyed sermons, Turned bemused, I was forlorn (P-75) The shrine at Hazratbal holds a special place in the hearts and minds of Kashmiris, and Sufis reflect and revere it in a similar manner too Have acquaintance with that divine light From where the darkness and light; both sprout. Cleanse the mirror of your heart O Crazy! I will search for thou at Hazratbal (P-92) The unity of religions (Wahdat e Adiyaan) is described as the core of divine mysticism because the borders of Islam and infidelity cease to exist The one from whom emanates the morn and the evening There the borders of Islam and Infidelity cease to exit There is no end to this river of divine, Come on and listen to my feelings now (P-108) So Hindu deities are valourosed and glamorized too O ascetic! Chant the name of Ram Ram Search for Shiv and solace you would find (P-175) Wahhab Khar does not cherish solitude, as he follows the four caliphs To kiss the solitude is no good Keep acquaintance with the four friends of Prophet (pbuh) Tell me, wouldn’t the naked feel the cold? Stay at our home today, O beloved! (P-135) The universal theme of Prophet, charity is vexed with the local milieu too The generous feels the pleasure in donations The miser’s bucks earn for him wanderings. The generous does charity and the miser remains hungry, Under the cool moon shade, the trip of Dal fabulous. Jibrael (as) conveyed to Prophet (pbuh) the holy message, Prophet (pbuh) unfolds secret to his companions. Wahhab Khar has pinned his hope on Kalimah Under the cool moon shade, the trip of Dal fabulous. (P-147) The translation is a nice addition and Saltanat has added endnotes and footnotes to describe various difficult terms, that help the reader to comprehend the poetry better. Both the translator and publisher need to be complimented for this work. ----- M.H.A. Sikander is Writer-Activist based in Srinagar, Kashmir URL: https://newageislam.com/books-documents/kashmiri-sufi-poetry-milieu/d/130062 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

Denominations, Degeneration, Decadence

By Sumit Paul, New Age Islam 24 June 2023 Jahan Se Bana Mulk, Mulk Se Sooba Soobe Se Qasba Bana, Qasbe Se Mohalla Dee Thi Tu Ne Toh Mukammal Kainaat Insaan Ne Iss Ka Kya Bana Dala, Allah Yaas Yagana Changezi (The world had shrunk to a country, country had become a province/ Province degenerated into a town and town narrowed down to a colony/ You gave us the whole universe/ Look, what we've made out of it) Chhoti-Chhoti Toliyon Mein Bant Gaya Insaan Ek Naye Firqe Ki Har Roz Khulti Hai Dukaan Mehraab Faizabadi (Man is divided into small groups/ Every other day, a new sect comes into being) Na Tera Khoon Hara Hai Na Mera Neela Sab Ka Jab Ek Sa, Toh Kis Baat Ka Jhamela Asad Bhopali (Neither is your blood green, nor is mine blue / When everyone has the same red blood, why is this hullabaloo? ) Plutarch tells the story of Alexander the Great, who came upon Diogenes looking attentively at a heap of human bones. "what're you looking for?" asked Alexander. " Something that I cannot find," said the philosopher. "And what's that?" "The difference between your father's bones and those of his slaves." The following are just as indistinguishable: Catholic bones from Protestant bones. Hindu from Muslim bones, Arab bones from Israeli bones, Russian bones from American bones. The enlightened fail to see the difference, even when the bones are clothed in flesh!! Yet, when we're alive, we keep wrangling over sects and denominations; your god, my god; your faith, my faith; your scripture, my scripture. This goes on. Never for a moment do we think that all these differences and distinctions are created by us. God, if at all it does exist, will surely not sort out prayers by denominations. But, why do we create differences? There's a theory in anthropology, called " Group Vulnerability." According to this theory, "Human beings love to live in a group, but they cannot live very comfortably if the group is very big. They, therefore, choose a smaller group, comprising people with more or less the same interests and tastes. Birds of the same feather flock together. After forming the homogeneous group, they begin to treat other such homogeneous groups as distinctly different from theirs. Thus begins the rivalry and this is all pervasive, influencing all the actions and activities. Cult-formation is an offshoot of this phenomenon. At the same time, all these denominations also indicate that the general human beings don't feel pigeon-holed and shoe-horned into these sects and subsects. Rather, we like to be categorised into small boxes. Aldous Huxley wrote in "The Brave New World" that, " It's not enough for the masses to follow a specific religion, but also be a part of one of its denominations." If religion gives one a sense of belonging, denominational allegiance further consolidates it. But the question is: Can the religious denominations be abolished or abnegated? No. Religion is a perceived truth and even truth is not objective. It's subjective. Our different theological interpretations engender different cults and our insistence on a particular cult helps generate these denominations. That's the reason, there are denominations like: Doomsday cult and Saffronites et al. We human beings cannot live without a group and every group is a throwback to our collective primitivism, now manifested in our religions. To quote Sartre, " We're eternally doomed to remain humans." We don't strive to evolve because the very thought of evolution is an anathema to riff-raff and the blissfully unevolved. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://newageislam.com/spiritual-meditations/denominations-degeneration-decadence/d/130063 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