Targeting of Muslim Community: Commentators Recalled the Apartheid Regimes of South Africa and Nazi Germany

By Ram Puniyani for New Age Islam 24 July 2024 Let’s Imagine the Implications of Such a Directive. Most Commentators Recalled the Apartheid Regimes of South Africa and Nazi Germany. In Nazi Germany, The Jews Were On the Receiving End of Fascist Politics. They Were Asked to Display The 'Star of David' In Front of Their Establishments and Wear the Same On Their Body ------ The recent order requiring eateries in Uttar Pradesh and Uttarakhand to display name plates — which has been stayed by the Supreme Court — has drawn chilling comparisons to apartheid-era South Africa and Nazi Germany, where Jews were forced to identify their businesses, precursing brutal persecution. In the 2024 general elections, the decline of the electoral clout of the Bharatiya Janata Party (BJP) and its failure to reach the majority mark sparked hope that the democratic decline in values of pluralism and diversity may see a recovery. During the elections, himself having realised that Ram Temple magic is no longer effective, Narendra Modi resorted to divisive language all through. He blamed the INDIA bloc for doing mujra (a bowing salutation, in Muslim tradition) for the minorities, whom they want to please. It was also said that the INDIA bloc will change the Constitution to take away reservations of SC/ST/OBC and give it to the Muslims. To add further punch to his rhetoric, the prime minister frightened the Hindu majority by saying that Hindu women’s Mangalsutra (chain indicating the marital status of some Hindu communities) will also be taken away and given to Muslims, among other such derogatory issues. As the matters stood, this hate speech failed to benefit the BJP, and it slid down from 303 seats to 240 in the Lok Sabha. This gave hope that now minorities will be targeted less often and an atmosphere of amity may get promoted. The developments of the past few weeks in the National Democratic Alliance (NDA), led by the BJP, have dashed this hope. The statements and actions of the saffron party leaders and the government in the BJP-ruled states show that they will pursue their old tactics as far as possible. Hemant Biswa Sarma, the Assam chief minister, notorious for such outpouring, stated that Assam will soon become a Muslim majority state. As per him, the percentage of Muslims in 1951 was 12% (later he revised this figure to 14%) and now Muslims are 40% of the state population. His figures are totally fake, intended to stir up fear and alarm among Hindus. The percentage of Muslim population in 1951 was 24.68% as per census figures and as per 2011 census figures Muslims in Assam are 34.22%. Old habits die hard for many. A classic case is here to be witnessed. In West Bengal, where the BJP bit the dust coming down from existing 18 MP seats to 12 this time, party leader Suvendu Adhikari, put the blame of BJP’s decline on Muslims, and proclaimed: “We do not need to talk about Sabka Saath and Sabka Vikas (everybody’s development, taking along everybody). We will decide who supports us, and we will support them. Stop this talk of Sabka Saath, Sabka Vikas.” Many from the BJP stable disowned his statement, but Adhikari’s words and tenor reveals the real political goals of this party. To cap it all in Muzaffarnagar, the deputy inspector general of police (DIG) issued instructions that on the route of the Kanwar Yatra (a Holy procession devoted to Lord Shiva) all the eateries, stalls and hotels should display the names of owner and workers right in front. Notably, the Supreme Court on Monday (July 21) stayed these directions issued by the Uttar Pradesh and Uttarakhand governments, that directed eateries in Kanwar Yatra route to display names. A bench of Justices Hrishikesh Roy and S.V.N. Bhatti passed an interim order prohibiting the enforcement of the government directives. As per the directive that was issued by the Uttar Pradesh local administration, "All the food outlets, eateries and food joints across the state will have to put up a “nameplate,” displaying the names of owners/proprietors and staff members." "This has been done to maintain the 'purity of faith' for Hindu devotees who undertake the Kanwar Yatra, in the month of Shravan (a holy month as per the Hindu calendar),” the administration had claimed, justifying the move. Uttarakhand had joined Uttar Pradesh in announcing the rule, and multiple other BJP-governed states were set to follow suit, signalling a broader adoption of this policy. In the face of criticism, the state administration added that this has to be done voluntarily. This is a very interesting order, where does the volition exist for those who are supposed to follow it? The honourable prime minister, the supreme leader has maintained a stoic silence on this order, indicating that this is the policy of the party. This move has been criticised by the BJP’s NDA allies like Janata Dal United (JD(U)), Lok Janshakti Party (Ramvilas Pasvan) (LJP (Ramvilas Pasvan)), among others. This is a case where we come to know that in the coalition, the allies of the BJP don’t matter to the prime minister, and the BJP will rule the roost. However, this is probably the most divisive step taken by the BJP. Already Muslims employees of Hindu establishments on the route have been laid off. The whole notion of purity and pollution should not be applicable in present times. The Kanwar Yatra from Haridwar to the local Shiva temples is a fairly old phenomenon. It became more prominent during the last few decades, from 1980s onwards, quite in tune with the rise of politics in the name of religion, beginning with the Ram Temple movement. Now lakhs and lakhs of people participate in it. Let’s imagine the implications of such a directive. Most commentators recalled the apartheid regimes of South Africa and Nazi Germany. In Nazi Germany, the Jews were on the receiving end of fascist politics. They were asked to display the 'Star of David' in front of their establishments and wear the same on their body. Their persecution became easy as already their establishments could be easily identified. On the Kanwar route the step seems to be an anticipatory one and it is likely that the BJP in other states, on other pretext may find this an easy way to identify Muslims. At present, it seems that sectarian politics has deep roots in the body politic of the nation. Electorally defeating this party and its opportunist allies is a mere first step to restore pluralism in the country. The targeting of Muslim community is also running parallel to decline in their political representation. The Rashtriya Swayamsevak Sangh-BJP (RSS-BJP) ideologues are arguing that they tried to de-communalise Muslim politics. It is a hoax as the present episode shows. Still they are totally silent on why the BJP does not have a single Muslim MP in Lok Sabha, not a single Muslim minister in the Cabinet at any level. They argue that now the BJP is trying to link with the Pasmanda Muslims. Do they realise who is the biggest victim of the BJP's politics? Just in the case of the present Kanwar Yatra episode, one can tell that the Pasmanda Muslims would have been the biggest losers with the present move of the BJP, if the apex court didn't stay the directions. One feels the INDIA coalition should vociferously oppose such a move of the BJP as it is imperative that the inclusive values have to be brought to forefront to confront such regressive policies aiming at further splitting the society and taking one more step towards a Hindu nation. URL: https://www.newageislam.com/current-affairs/muslim-community-apartheid-south-africa-nazi-germany-/d/132776 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

Abuse of Religion: Raising Awareness and Promoting Accountability

By Kaniz Fatma, New Age Islam 20 July 2024 Understanding and Preventing Abuse of Religion Main Points: 1. Abuse of Religion involves using religion to manipulate, control, or harm others. 2. Common forms include the use of religious teachings or doctrines to justify harmful behaviour or control over others. 3. Harassment and humiliation are also common forms of abuse of religion. 4. Gurus and Babas manipulate followers of various religions to extract money from them, preying on their spiritual beliefs and vulnerabilities. 5. Politicians use religious affiliations and sentiments to secure votes and support during elections, exploiting the deep-rooted beliefs and emotions of the electorate. 6. Despite the noble intentions of many religions, they have been vulnerable to manipulation by those seeking to further their own agendas. 7. Victims of abuse of religion should be provided with support and resources to heal from the trauma they have experienced. ------- Abuse of religion is a serious issue that can have far-reaching consequences on individuals who experience it. This form of abuse involves using religion as a tool to manipulate, control, or harm others. It can take various forms, including emotional and physical abuse, as well as spiritual manipulation and coercion. Abuse of religion is not limited to any specific religion or belief system and can occur in any religious context where power dynamics are exploited. One common form of abuse of religion is the use of religious teachings or doctrines to justify harmful behaviour or to exert control over others. This can include using scriptures or religious texts to justify abusive actions, such as physical punishment, forced isolation, or emotional manipulation. In some cases, religious leaders or authorities may exploit their positions of power to engage in abusive behaviours, taking advantage of their followers' trust and vulnerability. Harassment and humiliation are also prevalent forms of abuse of religion. Individuals may be subjected to verbal attacks, ostracism, or public shaming based on their religious beliefs or practices. This can lead to feelings of shame, guilt, and self-blame, as well as damage to one's self-esteem and mental well-being. In extreme cases, abuse of religion can result in long-term psychological trauma, affecting the victim's ability to trust others and engage in religious practices or communities in the future. Moreover, abuse of religion can also manifest in the form of the misuse of religion for personal gain or to further a particular agenda. This can include financial exploitation, physical abuse, or manipulation for political or ideological purposes. In these cases, religion is used as a cover or justification for harmful actions, allowing abusers to maintain control and silence their victims. Gurus and Babas manipulate the faithful followers of various religions to extract money from them through various schemes and practices, preying on their spiritual beliefs and vulnerabilities. These self-proclaimed spiritual leaders often leverage religious sentiments to amass wealth at the expense of their devoted devotees. In a similar vein, politicians strategically utilize religious affiliations and sentiments to secure votes and support during elections, exploiting the deep-rooted beliefs and emotions of the electorate to further their own agendas. Religions on Earth are frequently the subject of intense scrutiny and exploitation because of their diverse range of beliefs, customs, and rituals. Religious beliefs have been used by a variety of people and organisations throughout history for their own benefit, control, or power, which has caused disputes and divisions within society. The many ways that religion has been interpreted and expressed have been used as weapons to defend injustice, prejudice, and war, continuing an exploitative cycle that continues to this day. Despite the noble intentions and teachings that many religions espouse, they have been vulnerable to manipulation by those seeking to further their own agendas. Institutions and leaders have used religious principles to subjugate followers, amass wealth and power, or incite fear and division among communities. The intrinsic connection between religion and culture has often been exploited to reinforce existing power structures and hierarchies, perpetuating inequality and injustice in the name of faith. Furthermore, believers and sacred traditions have been exploited as a result of the commercialization of religious activities and objects. The business side of religion has occasionally obscured the genuine meaning of faith and resulted in the exploitation of weak people looking for support and direction, from the selling of relics and blessings to the commercialization of spiritual experiences. Fundamentally, religions remain a double-edged sword that may be used for both enlightenment and exploitation due to its enormous influence on human beliefs and behaviours. In order to create a more just and equitable world, it is imperative that people interact critically with religious teachings and practices, challenging manipulation and opposing all forms of exploitation. It is essential to recognize the signs pertaining to abuse of religion and to take action to prevent it from occurring. This includes promoting awareness and education about healthy religious practices, fostering open communication within religious communities, and holding abusers accountable for their actions. Victims of this abuse should be provided with support and resources to heal from the trauma they have experienced. In conclusion, abuse of religion is a complex and damaging phenomenon that can have profound effects on individuals and communities. By raising awareness, fostering dialogue, and promoting accountability, we can work towards creating safer and more inclusive religious spaces where all individuals can practice their beliefs freely and without fear of harm. ------ Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam URL: https://www.newageislam.com/islam-spiritualism/abuse-religion-awareness-accountability/d/132773 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Legacy of Imam Muhammad Taj Faqih Hashmi: A Sufi Trailblazer from Jerusalem to Bihar

By Syed Amjad Hussain, New Age Islam 24 July 2024 In a significant chapter of Sufi history, Imam Muhammad Taj Faqih Hashmi stands out for his remarkable journey from Jerusalem to Bihar in the late 12th century. Arriving in 1180 AD at the age of 50, Taj Faqih Hashmi not only made a profound impact on the region’s spiritual landscape but also established a lasting legacy through his teachings and lineage. He reached Bihar and established the first Khanqah of Bihar. He is also known as the Fore-father of a large Muslim community living in the Magadh area of Bihar. A Journey Across Continents Imam Muhammad Taj Faqih Hashmi embarked on his journey from Jerusalem, a city deeply entrenched in Islamic history, to the Indian subcontinent. His arrival in Bihar marked a pivotal moment in the region's spiritual history. Known for his profound Sufi teachings, Taj Faqih Hashmi engaged in a notable conflict with Raja Manyer, the King of Maner. Taj Faqih Hashmi's success in spreading Sufism in Bihar was a landmark event, establishing him as a key figure in the region's spiritual development. His approach to Sufism, emphasizing the transformative power of spiritual enlightenment and the deep connection to the divine, resonated profoundly with the local population. A Legacy of Spiritual Leadership Imam Taj Faqih Hashmi was not only a prominent Sufi saint but also a family patriarch. His offspring—Shaikh Israil, Shaikh Ismail, and Shaikh Abdul Aziz—continued his spiritual mission and played critical roles in the propagation of Sufism. Notably, Shaikh Israil's son, Hazrat Kamaluddin Yahiya Maneri, also known as Yahiya Maneri, furthered the family’s influence in the Sufi tradition. Yahiya Maneri’s contributions to Sufism are well-documented, and he is renowned for his writings and spiritual teachings. As the grandson of Imam Taj Faqih Hashmi, Yahiya Maneri inherited a rich legacy of Sufi scholarship and leadership. The Broader Family Influence The influence of Imam Taj Faqih Hashmi's family extends beyond Yahiya Maneri. Shaikh Sharfuddin Yahiya Maneri, another prominent Sufi figure, was the son of Yahiya Maneri. Sharfuddin Yahiya Maneri's maternal grandfather, Peer-e-Jagjot Qazi Syed Shahabuddin Suhrawardy, who rests at Kachchi Dargah in Patna, was an esteemed figure in the Suhrawardiyya Sufi order. This connection underscores the extensive spiritual network and influential heritage of Imam Taj Faqih Hashmi's descendants. Impact and Legacy The legacy of Imam Muhammad Taj Faqih Hashmi is a testament to the enduring power of Sufi spirituality and its capacity to cross cultural and geographic boundaries. His journey from Jerusalem to Bihar not only illustrates the dynamic nature of Sufi missionary work but also highlights the profound impact of his teachings on the region’s spiritual landscape. As scholars continue to explore and document the history of Sufi saints like Taj Faqih Hashmi, it becomes increasingly clear that their contributions are central to understanding the development of Islamic spirituality in South Asia. His lineage, spanning multiple generations of Sufi scholars and saints, remains a significant part of the region’s spiritual heritage. In summary, Imam Muhammad Taj Faqih Hashmi's life and legacy exemplify the transformative impact of Sufism across continents and generations. His teachings and the subsequent influence of his family members underscore the lasting significance of his spiritual journey from Jerusalem to Bihar. ------ Syed Amjad Hussain is a Bihar-based Author and research scholar of Sufism. He is affiliated with the Shyama Prasad Institute of Technology and Management, Kolkata. URL: https://www.newageislam.com/islamic-personalities/imam-muhammad-taj-faqih-hashmi-sufi-jerusalem-bihar/d/132772 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why're We So Rude and Crude On Social Platforms?

By Sumit Paul, New Age Islam 24 July 2024 Have you ever thought, what makes us so toxic, splenetic, threatening and abusive on social platforms? Whichever platform it may be, even a dignified forum of New Age Islam also becomes a medium for certain individuals to verbalize their anger and frustration on someone. The faceless intangibility of today's communication mode has made it amply clear that we all can stoop to unthinkably low levels of communication. The smug assurance that the other person is unable to see you and vice versa, emboldens us and unleashes our vindictive as well as abusive selves. It's so spontaneously volcanic that even we are not aware of this latent aspect of our personality. Faceless existence brings out our true essence, which is often not so pleasant. Culture, sophistication, decency, language, refinement and pedigree are all fake and fancy words. We are all capable of doing and speaking utterly obnoxious things in the secrecy of four walls. The key-hole morality, suggesting that we are what we are when nobody's watching, is eternally relevant in judging all people without an exception. While interacting on various social platforms with people whom we've never met in life, we often forget that we're degrading ourselves to the extent of feeling utterly ashamed afterwards and at the same time, demeaning the other person as well. Why do we do this? Can we call it just fun or harmless frustration? NO. Sociologists have begun to believe that abusive nature or verbal indiscretion (to put it euphemistically) is a trait human beings are born with. Some can suppress it, but most of us cannot. We try to find a corner to express the crude sides of our persona. That's the reason, we love dark corners and keep deceiving ourselves as 'enlightened ones.' We are perpetual self-deceivers, too lowly to call ourselves even truly 'educated,' let alone enlightened. We are all deviants, hitherto unmasked and unpeeled. At the same time, the assurance that we're not face to face with the person, makes us rudely bold. Faceless communication is always masked and 'safer' in the sense that an individual's identity is forever concealed and encrypted. That makes us so audaciously and outrageously 'bold' and 'candid' on social media. Today, we're living with two selves: Real self vis-a-vis Cyber self which is no less than self-delusion and sort of a Hamletian Dilemma because we don't know which one is true and which one is fake! ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/rude-crude-social-platforms/d/132771 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

Upholding Good Deeds and Values for Harmonious Mutual Relationships

By Ghulam Ghaus Siddiqi, New Age Islam 23 July 2024 Engaging In Good Deeds Including Compassion, Empathy, Equality, Justice, Respect Of Human Rights Not Only Fosters A Profound Sense Of Self-Respect Within Oneself But Also Garners Admiration And Respect From Those Around Us; It Is This Intertwining Respect That Forms The Foundation For Harmonious And Mutually Fulfilling Relationships. Main Points 1. Promoting Good Deeds including Compassion, Empathy, Equality, Justice, Respect of Human Rights 2. Fosters reciprocal respect and mutual understanding. 3. Builds trust, empathy, and goodwill through respectful exchange. 4. Uplifts others and promotes self-worth. 5. Promotes harmonious coexistence, collaboration, and shared fulfilment. 6. Nurturing respect and reciprocity leads to harmonious mutual relationships. ------ Upon delving into the insightful article penned by Adis Duderija Sahib, under the thought-provoking title "The Emergence of the True Good: Nurturing Deeply Mutual Relationships," a profound realization dawned upon me. It became markedly clear that the intrinsic essence of respect, when embraced with conscious intention and sincere action, emerges as a quintessential element that not only enables but propels the nurturing and sustenance of deeply mutual relationships into flourishing realms. This profound realization ignited a fervent curiosity within me, a driving force that propelled me towards a thorough exploration of the nuanced pathways leading towards the cultivation and manifestation of respect, all in pursuit of enhancing, enriching, and fortifying the intricate threads that weave the tapestry of mutual relationships. In delving into the metaphysical foundations of this concept, a moment of spiritual clarity unveiled the indispensable truth that the very bedrock upon which genuine, harmonious mutual relationships are built consists of the embodiment and perpetual existence of virtuous deeds and benevolent intentions. These noble acts serve not merely as individual gestures but as foundational bricks that not only cultivate an inherent self-respect within an individual but also act as conduits for the dual recognition and reciprocation of respect from others, thus setting in motion an intricate process of mutual appreciation. It is within this delicate dance of reciprocal respect and mutual honour that the intricate and multi-coloured tapestry of harmonious relationships is meticulously woven, fostering an environment brimming with unity, compassion, and profound understanding among the varied individuals inhabiting the vast expanse of the human globe. Spiritually speaking, the concept of respect and honour begins to gradually take root within an individual's core being. As one engages in acts of kindness and goodness, a sense of self-respect and dignity naturally emerges. This internal acknowledgment of one's good deeds [Aamaal-e-Saaliha] serves as the foundation for building a profound sense of respect that extends outward from the individual's inner world to the external realm. Muslim mystics and Sufis, known for their profound spiritual insights, have consistently emphasized the importance of humility in the face of good deeds. According to their teachings, individuals who engage in acts of kindness and righteousness should shun arrogance and instead cultivate a spirit of gratitude towards Allah Almighty. This humility is seen as a means of acknowledging the divine source of their virtuous actions, recognizing that their ability to do good deeds comes from the grace and guidance of a higher power. By attributing their good deeds to Allah, individuals not only escape the trap of self-conceit but also reinforce their connection to the spiritual realm. This attitude of gratitude serves as a safeguard against the ego's tendency to inflate itself, reminding believers that their accomplishments are but a reflection of Allah's infinite mercy and blessing. In the eyes of Muslim mystics, true piety lies not in the outward display of virtuous actions but in the inner attitude of sincere thankfulness and humility. Therefore, the practice of expressing gratitude to Allah for the opportunity to perform good deeds becomes a form of spiritual discipline, guiding individuals towards a deeper awareness of their dependence on divine grace and wisdom. Ultimately, the message conveyed by these mystics is one of profound reverence and gratitude, urging believers to approach their good deeds with a sense of humility and awe, recognizing that every act of kindness is but a manifestation of Allah's boundless love and compassion towards humanity. In contemporary society, many individuals seek admiration and respect from those around them, yet often struggle to attain it. This can be attributed to a spiritual affliction or a moral malaise. The root cause of this spiritual ailment lies in the commission of wrongful deeds. When one engages in actions that are deceitful, corrupt, unjust, discriminatory, or violent, their inner essence becomes tainted, eroding their capacity to feel genuinely respected and esteemed. Despite outward appearances or attempts to demand respect from others, deep down, they are cognizant of the fact that their past actions have undermined their own sense of worthiness. The spectrum of bad behaviours that contribute to this spiritual disease is vast and includes acts such as bribery, oppression, fanaticism, and discrimination. Whether these actions are carried out covertly or brazenly, the individuals involved find themselves unable to experience true respect and honour. While they may project an aura of goodness to those around them, the nagging truth persists within their conscience that their legacy is stained with malevolent deeds that render them unworthy of genuine respect. Ultimately, despite attempts to compel others through force or coercion to venerate them, these individuals grapple with an internal turmoil stemming from their own misdeeds, which diminish their capacity for true self-respect and honour. It is paramount to emphasize and underscore the essential nature of fostering respect as a foundational element in the cultivation of positive, interconnected relationships which are characterized by mutual understanding and harmony. The cultivation and manifestation of respect truly flourishes when one is able to fully embrace and embody both self-respect and respect from external sources, thus creating a harmonious synergy that positively impacts interactions and relational dynamics. This mutual respect, encompassing both internal and external dimensions, culminates in a harmonious existence when individuals consistently engage in altruistic acts and embody principles of kindness, empathy, and compassion towards one another. Ultimately, it is through consistent practice and embodiment of these virtues that the environment conducive to nurturing and maintaining robust, respectful relationships is established, further solidifying the importance of respect as a cornerstone for healthy and fulfilling interpersonal connections. In conclusion, fostering harmonious mutual relationships necessitates the cultivation of virtuous behaviours across all segments of society. Essential components of these behaviours include the fair and equitable treatment of minorities, the eradication of societal injustices, the prevention of violence and terrorism, the prohibition of discriminating against individuals based on their religions, the steadfast commitment to upholding justice regardless of one's affiliations, the eradication of corruption and bribery, and the cessation of the unjust exploitation of the labouring class and the marginalized. Embracing these principles fosters a community built upon respect, fairness, and equality, where all members can thrive with dignity and security. It is incumbent upon us to actively work towards creating a society where compassion and kindness are the norm, leading to a world where every individual is valued and respected for their inherent worth and contribution to the collective well-being. Only by upholding these values can we forge a future where mutual understanding and cooperation prevail, paving the way for a more just and equitable world for generations to come. ----- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi, a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. He has contributed to Islamic scholarship on various topics, including deradicalization strategies, moderation within Islamic teachings, counter-terrorism efforts, and combating Islamophobia. He also addresses the need to challenge radical ideologies through arguments and scholarly discourse. His work also covers human rights principles, religious rights, and Islamic mysticism. URL: https://www.newageislam.com/spiritual-meditations/good-deeds-values-harmonious-mutual-relationships/d/132767 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

Gambia Bans Female Genital Mutilation to “Uphold Religious Loyalty and Safeguard Cultural Norms and Values”

By Asad Mirza, New Age Islam 23 July 2024 Most Girls Are “Circumcised” In This Way In Egypt, Sudan And The Horn Of Africa, In The Muslim Countries Of West Africa, And In Indonesia, Usually Under The Age Of Five. It Is Less Common In The Eastern Arab Countries (Eg, Iraq, Saudi Arabia And Yemen), And Rare In Iran, Turkey And Pakistan, But The Victims Are Overwhelmingly Muslims. So Are The Perpetrators. ------- Representative image from File ------ In a welcome move, MPs in Gambia, recently voted to retain a law outlawing female genital mutilation (FGM), sparking joy and relief among campaigners. The move also reinforces this un-Islamic origin of this practice in Africa and elsewhere. Last week, thirty-four out of 53 Gambian lawmakers voted to maintain the FGM ban, which was introduced in 2015, aid workers told the Guardian. The remainder voted to repeal it. There was certainly an air of jubilation amongst the anti-FGM activists and workers of the world bodies, like the WHO, UNICEF, UN Women who have continuously waged an advocacy campaign against this barbaric practice. Jaha Dukureh, an FGM survivor and founder of Safe Hands for Girls, said: “Today we stood on the right side of history one more time. We have shown that even if they burn down this country, we will rebuild to protect our women and girls. Today, we won for Gambia.” According to the UN, Gambia has the ninth-highest rate of FGM in the world. Almost three-quarters of Gambian women between 15 and 49 have undergone FGM, which involves the partial or total removal of the external female genitalia. Nearly two-thirds of them were cut before the age of five. The bill was tabled in March by Almameh Gibba, who said he did so to “uphold religious loyalty and safeguard cultural norms and values” in the Muslim-majority state. It was initially approved by a majority of MPs, which forced human rights campaigners to intensify lobbying against the move. The law’s repeal was backed by Muslim clerics, who hold much sway in the Gambia, a conservative country of 2.7 million people. The vote was taken following the bill’s second reading after being referred to a parliamentary committee for consultation. A third and final reading had been tabled for next week. Fabakary Tombong Jatta, the speaker of parliament, said: “(We) cannot be engaged in such a futile exercise as to allow the bill to proceed to a third reading. The bill is rejected and the legislative process exhausted.” Judy Gitau, coordinator for Equality Now’s Africa office, applauded last Monday’s vote for setting a precedent. She said: “Repealing the FGM law was going to set a new low in the pushback against women’s rights.” While welcoming the move to uphold the law, human rights campaigners warned that more needed to be done to improve the lives of women and girls in the West African country. Binta Ceesay, women’s rights manager at ActionAid Gambia, said: “Since FGM was banned nearly a decade ago, we have made encouraging strides in ending the practice, but it has not been enough.” The World Health Organisation estimates that about 230 million women and girls have undergone this traditional procedure, in which not only the clitoris but often also the inner and outer labia are cut away by a knife or razor, usually without anaesthetics, antiseptics or antibiotics. Infections, some of them fatal, are commonplace. Most girls are “circumcised” in this way in Egypt, Sudan and the Horn of Africa, in the Muslim countries of West Africa, and in Indonesia, usually under the age of five. It is less common in the eastern Arab countries (eg, Iraq, Saudi Arabia and Yemen), and rare in Iran, Turkey and Pakistan, but the victims are overwhelmingly Muslims. So are the perpetrators. This poses a real problem for the anti-FGM campaigners, because most of the people who do this to their girl children are convinced that it is an Islamic practice, or even a religious obligation. It particularly appeals to men who are obsessed about female “chastity”. These attitudes are common even in the farthest reaches of the Islamic world, like the Muslim-minority parts of Russia. When a 2016 report ­revealed the practice is widespread in the mountain villages of Karachayevo-Cherkessia. Samira Daoud, Amnesty International Regional Director for West and Central Africa, said: “We welcome with great relief the rejection of the bill aimed at reversing the ban on FGM in Gambia. In 2015, the adoption of the Women’s (Amendment) Act, which criminalises and sets out punishments for performing, aiding and abetting the practice of FGM, represented a significant milestone in the country’s efforts to safeguard girls’ and women’s rights. It was essential that this progress be protected.” In a joint statement UNICEF Executive Director, Catherine Russell, UNFPA Executive Director, Natalia Kanem, WHO Director-General, Dr Tedros Adhanom Ghebreyesus, UN Women Executive Director, Sima Bahous, and UN High Commissioner for Human Rights, Volker Türk said: “The decision to maintain the FGM ban aligns with The Gambia's international and regional commitments to prevent harmful practices against girls and women, consistent with the Convention on the Rights of the Child (CRC), the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW), the African Charter on the Rights and Welfare of the Child, and the Maputo Protocol protecting African women’s rights.” Islam and FGM There is no mention of female circumcision in the Holy Qur’an, and only five hadiths (reports of what Prophet Mohammed actually said) refer to it. None of them states that it is a religious duty, and there is no evidence that the Prophet(PBUH) had any of his wives or daughters circumcised. Why do the hadiths mention it at all? “It is as if Islam deemed it necessary to regulate this practice which was already performed by the Arabs prior to the advent of Islam,” suggests Egyptian Islamist scholar Dr Mohamed Selim Al-Awa, founding General Secretary of the International Union of Islamic Scholars. Senior Muslim religious authorities agree that FGM is neither required nor prohibited by Islam. The Qur’an does not mention FGM or male circumcision. FGM is praised in a few hadiths as noble but not required, and moreover the authenticity of these hadith has been questioned. Several Muslim leaders have called for an end to the practice. In 2004, after CNN broadcasted images of a girl in Cairo undergoing FGM, the then Grand Mufti of Egypt Muhammad Sayyid Tantawi declared that hadiths on FGM as unreliable. A conference at Al-Azhar University in Cairo in 2006 saw prominent Muslim clergy declare it unnecessary. Sheikh Ali Gomaa, the then Grand Mufti of Egypt, stated: "It's prohibited, prohibited, prohibited." Ekmeleddin İhsanoğlu, Secretary-General of the Organisation of Islamic Cooperation said in 2012 that FGM was “a ritual that has survived over centuries and must be stopped as Islam does not support it.” Indeed, it would be much preferable if international Islamic organisation like the OIC join hands with world bodies like the UNICEF, UN Women etc. to put a complete ban on this inhuman practice in today’s modern world. ------- Asad Mirza is a Delhi-based senior political and international affairs commentator and a media consultant. URL: https://www.newageislam.com/islam-women-feminism/gambia-fgm-religious-cultural-values/d/132766 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

Perceptions vis-a-vis Beliefs: A Rejoinder

By Sumit Paul, New Age Islam 23 July 2024 Arguing for The Sake of Argument Invariably Leads to Resentment Anon While I admire FP's step by step analysis with a view to debunking my concept of beliefs versus no beliefs, I must say that s/he too has made the same mistake of equating perceptions with beliefs. Please read my comment on Mr Siddiqi's comment. I've clearly stated that perceptions often segue into beliefs. A belief is a hardened perception; harder than granite. All humans have perceptions. We cannot exist without them (perceptions). But 'to perceive' and 'to believe' are two different and discrete things. What you perceive is not always what you believe. Rather than saying, it's impossible not to have any belief, the logical statement should be, it's impossible not to have any perception. Perception is a powerful force that can shape our beliefs and opinions. We tend to believe what we see, and we may be more likely to trust people or situations that appear familiar or consistent with our expectations. This can be both a positive and negative thing. On one hand, it can help us make quick and accurate judgments, but on the other hand, it can lead us to make assumptions that are not based on reality. In the field of philosophy and phenomenological research, perception precedes belief/opinion. British sociologist Anthony D Smith says, perception is related to belief and although we do not necessarily "believe in the existence of the objects we perceive, nor that they actually have their ostensible characteristics […] the relation between perception and belief is more than merely contingent." What you perceive to be true is your belief. If you don't believe in anything to be true and remain insouciant, it doesn't make you a sceptic or non-believer. Nor is your insouciance or indifference any kind of a belief. It's a (clean and clear) state of mind. Humans are too fond of nomenclature and psychological grouping, derogatorily known as ghettoisation. Since most of us are believers (of course, in varying degrees), we tend to believe that those handful of people having no beliefs must have a belief! Ve Log Akele Kyon Rah Jaaein (Why should those people remain intellectually alone and aloof)? Always remember, mass mediocrity cannot tolerate, even envisage, eclecticism and a coterie of evolved humans. This is called Cathartic Pulling, "Dil Bahal Toh Jayega Iss Khyal Se / Haal Mil Gaya Tumhara Apne Haal Se" Think over the Buddha's sagacious sutra in Pali, "Disham Na Vaarit Prakram" (Perceive; do not believe) because to believe is to be ghettoised. You may say, many beliefs have been useful to mankind. I'm afraid, those aren't beliefs. Those are spirits of mankind; zeitgeist in German. Contrary to the general tenor, a person without beliefs is not a nihilist or anarchist. He's a Drashta (spectator without likes and dislikes). To have perceptions is to be intellectually alive, active and agile: Cartesian Cogito, ergo sum. To have even one belief is a death knell for cerebral ascension. Beliefs block all roads. Don't let your perceptions descend, deepen and degenerate into beliefs for, beliefs are concretization of perceptions and distortion of realities. An individual without any belief is always an anathema to those who live with beliefs and love to wallow in them. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/perceptions-beliefs-rejoinder/d/132765 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Legacy of Bibi Kamal: Unveiling the Mystical Heritage of a Sufi Saint

By Syed Amjad Hussain, New Age Islam 23 July 2024 The Honorific ‘Kamal,’ Meaning ‘Miracle,’ Was Bestowed Upon Bibi Kamal Due To Her Extraordinary Spiritual Feats And Miraculous Acts, Or ‘Karamat,’ That Earned Her Widespread Reverence. These Acts, Deeply Embedded In The Lore Surrounding Her Life, Highlight Her Exceptional Spiritual Prowess And The Mystical Power Attributed To Her. -------- In the tranquil town of Kako Sharif, also known as Kamalabad, located in Jehanabad district of Bihar, the legacy of Bibi Kamal also known as Bibi Hadiya continues to captivate the hearts and minds of many. A revered Sufi saint and daughter of the eminent Peer-e-Jagjot Syed Shahabuddin Suhrawardy, Bibi Kamal's life and spiritual contributions have been subjects of increasing interest in the study of Sufism and Islamic mysticism. Tomb of Bibi Kamal ------ Bibi Kamal reached Kako Sharif with her daughter Bibi Daulati and her husband Sulaiman Langar Zameen, also a Sufi saint of Suhrawardiyya order in A. D. 1274. Bibi Kamal, whose name translates to "Miraculous Lady" or "Magician Women," was born into a distinguished family known for its deep spiritual heritage. She was born in 1211 as Bibi Syeda Hadiya bint Syed Shahabuddin. Her father, Peer-e-Jagjot Qazi Syed Shahabuddin Suhrawardy, rests in Kachchi Dargah, Patna, and is celebrated for his significant role in the Suhrawardiyya Sufi order. Her familial connections further extend to Shaikh Sharfuddin Yahiya Maneri, whose mother was Bibi Kamal’s sister, linking her to a lineage of profound spiritual influence. The honorific ‘Kamal,’ meaning ‘Miracle,’ was bestowed upon Bibi Kamal due to her extraordinary spiritual feats and miraculous acts, or ‘Karamat,’ that earned her widespread reverence. These acts, deeply embedded in the lore surrounding her life, highlight her exceptional spiritual prowess and the mystical power attributed to her. Recent scholarly research has shed light on the impact of Bibi Kamal’s life and teachings. Historians and Sufi scholars have been delving into the oral traditions and historical accounts that detail her contributions to the Sufi community. Her shrine in Kako Sharif has become a significant site of pilgrimage, where devotees and researchers alike visit to seek blessings and explore her spiritual legacy. The impact of Bibi Kamal’s teachings is seen in the continued practices and rituals observed at her shrine. Followers believe that her blessings and spiritual interventions continue to influence their lives, offering solace and guidance. Her shrine serves not only as a place of worship but also as a centre for studying Sufi traditions and the mystical practices she espoused. In addition to her spiritual contributions, Bibi Kamal’s legacy is also preserved through the stories of her miracles, which are integral to the oral history of the region. These stories, passed down through generations, illustrate her deep spiritual insight and the transformative effects of her presence on her followers. As interest in Sufi history and mysticism grows, Bibi Kamal’s life and legacy offer a rich field for exploration. Her role as a key figure in the Sufi tradition of Bihar reflects the enduring significance of mystical practices and the continued relevance of her teachings in contemporary spiritual discourse. The research and preservation of Bibi Kamal’s legacy not only honour her contributions but also enhance our understanding of the historical and spiritual fabric of the region. As scholars continue to study her life, Bibi Kamal remains an enduring symbol of spiritual excellence and mystical devotion. She died in 1296 at Kako Sharif, Jehanabad and was laid to rest in the Dargah where Firoz Shah Tughlaq, Sher Shah Suri and Jahan Ara had visited and offered ‘Chadar’ to the sufi saint. Her tomb is located at the Kako Sharif, almost 50 Kilometres from the Capital city Patna on the Jehanabad-Bihar Sharif road. While, her husband is resting at Bankanagar, which is around 2 km distant from Bibi Kamal’s resting place. ------ Syed Amjad Hussain is a Bihar-based Author and research scholar of Sufism. He is affiliated with the Shyama Prasad Institute of Technology and Management, Kolkata. URL: https://www.newageislam.com/islamic-personalities/legacy-bibi-kamal-mystical-heritage-sufi-saint/d/132764 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

Calling International Community Including the United Nations to Halt the Murder of Agitating Bangladeshi Nationals

By Nava Thakuria, New Age Islam 23 July 2024 After nearly hundreds of young people, precisely students, were killed by the government armed forces in liaison with the ruling party affiliates in Bangladesh, the country’s lone Nobel laureate Professor Muhammad Yunus made a clarion call to the international community including the United Nations to halt the murder of agitating Bangladeshi nationals across the south Asian nation. “The nationwide killing spree of Bangladeshi students and other citizens must be prevented. I urge the media outlets across the globe to come forward reporting the ground reality so that many precious lives can be saved,” said Prof Yunus, a man of international fame for his revolutionary banking and social business that enhances not only Bangladesh but many nations on Earth, but faces personal harassments from Prime Minister Sheikh Hasina with a number of fictitious legal charges. Speaking to this writer from Dhaka on Monday, Prof Yunus also insisted on quality television debates and pragmatic editorials over the turmoil faced by his beloved country of 170 populations, where even the ‘high school students become the victims’ as they joined the anti-quota movement in Bangladesh that began on 1 July following a court order reinstating the reservation facility for the dependants of war veterans. “Engulfed in a serious crisis, Bangladesh witnesses millions of students and others protesting nationals have been attacked by the police and Border Guard Bangladesh personnel leading to more than 200 deaths and 700 injuries, some of whom remain in serious health conditions,” exclaimed Prof Yunus, adding that ‘there must be investigations into the killings that have taken place already’. Though it began with a peaceful protest demonstration on the prestigious Dhaka University premises demanding the reservation quota for the dependents of freedom fighters’ families (who fought against the brutal Pakistani forces) in the government jobs to be abolished, it spread quickly to other university campuses and cities. The general population, who are seemingly unhappy with the Awami League-led government in Dhaka that achieved the fourth consecutive victory in the last national elections with no opposition candidates, joined the movement to make it a national outrage against the Hasina regime. The ruling party leaders including some ministers in Hasina’s cabinet allege that the anti-quota movement is now hijacked by the BNP (along with Jamaat-e-Islami) workers to topple the government. They claimed that the so-called agitators with the endorsement of BNP leaders had indulged in violent activities. BNP chief Khaleda Zia’s son Tarique Rahman, who is living in exile for years, has also been accused of hatching a conspiracy against the government. The ruling party leaders also denied the allegation that quota facility had only benefited the loyalists of Hasina in various government jobs. The government imposed a nationwide curfew with the shoot at sight order on 20 July and deployed military personnel to support the police and civilian authorities. The agitation turned violent following the aggression shown by the members of Bangladesh Chhatra League and Juba League (student and youth wing of ruling Awami League) on the agitators. Lately the Supreme Court restricted the space for reservation to freedom fighters’ families from 30 to 5 percent. But the apex court did not scrap the reservation policy and hence it may not immediately quell down the protest, as the students vowed to continue their movement until the particular quota gets abolished. Amidst the chaos, a young reporter named Hasan Mehedi was killed at Jatrabari area of Dhaka on 18 July. Mehedi, who worked for Bangla digital media outlet Dhaka Times was covering the clashes erupted between the police forces and agitating students and died of bullet injuries in his head. Various global media safety and rights bodies including Paris-based Reporters sans/without Borders (RSF) and Geneva- Press Emblem Campaign (PEC) expressed shock and grief over the killing of Mehedi and demanded a fair probe into the incident that led to his death. Over 30 journalists were wounded while covering the protest demonstrations in the last few days. PEC president Blaise Lempen, while speaking to this writer from Geneva, stated that the media persons in Bangladesh have to work in an adverse situation because of many brutal laws formulated by the Bangla government in Dhaka in recent years. He urged Dhaka to look into the matter seriously and adequately compensate the bereaved family as early as possible. Prof Yunus finally called on world leaders to do everything within their powers to end the violence against those who are exercising their rights to protest. The internet and telephone services have been restricted and so it is unlikely that his fellow citizens can hear this appeal soon or be able to take their own initiatives. So the octogenarian banker turned social thinker urged the people of goodwill around the world to add their voices to the call to end this carnage, so that the natives can go back to our mission to build a self-reliant, democratic, and peaceful Bangladesh. ----- Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://www.newageislam.com/current-affairs/agitation-un-murder-bangladeshi-nationals/d/132763 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

Do You Know ‘Rabia of Delhi’—Bibi Fatima Sam Popularly Known as “Dilli Ki Rabia”?

By Ghulam Rasool Dehlvi, New Age Islam 22 July 2024 What Kind of Heart Is That Which Is Not Familiar with The Ecstasy and Pleasures of Divine Love? And What Sort of Life Is a Life That Does Not Benefit the Creations of God? Bibi Fatima Sam (RA) ------ In every era, some special servants of God—whom I call the "Divine Lovers"—detached from the mundane worldly affairs, baser and selfish instincts, divorced from the prevailing political turmoil, removed from the hue and cry of competitive social life and far away from materialistic indulgences, are deeply engaged in unconditional devotional love and worship of the Beloved Divine Creator, while at the same time caring for all the Creations. Among them, the greatest example among Delhi's Chishti Sufi Sages is our very own beloved, and Beloved of the Divine (Mahbub-e-Ilahi) Khwaja Hazrat Nizamuddin Auliya (may Allah be pleased with him). It is a piece of common knowledge now that he is considered the Spiritual Sultan of Delhi. But not many know about "Rabia of Delhi" Bibi Fatima Sam RA popularly known as "Dilli Ki Rabia". Hazrat Nizamuddin Auliya himself used to revere her as his spiritual mentor and Baba Fariduddin Ganj Shakkar as his "spiritual sister". Khwaja Naseeruddin Mahmood Chiragh Dilli (also called Chiragh Dehlvi) narrates that Hazrat Nizamuddin Awliya (RA) would undertake pilgrimages to the tomb of Bibi Fatima Sam, which is near the enclosure of a pool. Bibi Fatima Sam originally hailed from a place on the borders between Iraq and Iran. But her spiritual search and an inner urge eventually settled down in Delhi—the city of 22 great Sufi saints, Awliya and Khwajgaan. Today, everyone considers the visitation of Dargah Hazrat Nizamuddin Auliya as a blessing for him, at least once a month if he/she is in Delhi. But imagine the visitation of the great woman Sufi's shrine which witnessed the regular attendance and blessed presence of even the Beloved of Divine (Mahbub-e-Ilahi) himself! He would consider visiting Bibi Fatima Sam as the unveiling of thousands of veils for his augmentation of inner knowledge, enlightenment, and an eternal reward for himself. Now it is not difficult to see how high this mystic Muslim woman's place was estimated in the eyes of established Awliya like Baba Farid and his close disciples in the Chishtiyya lineage. This is the tale of the great Sufi woman of her time who was venerated by many male and female saints as Murshida (spiritual guide or master), Abida (great devotee and worshipper), Zahida (ascetic), and Sufi Sha'ira (a mystic poetess) and above all, the "Rabia of her time" originally named Hazrat Bibi Fatima Sam (may Allah have mercy on her). She is also known as 'Rabia of Delhi' and Rabia Dehlvi. A deep, simple and sober woman mystic, Bibi never flaunted her saintliness. Therefore, she was endeared by many saints including Baba Farid and his brother Khwaja Mutawakkil and Hazrat Nizamuddin Aulia. All of them held her in high esteem. During the dynasty of Sultan Iltutmish, numerous Sufis, poets, scholars and Muslim mystics from Arabia and Central Asia gathered in Delhi in great numbers. Devotees thronged to them. Many of them had great ties with the Sultan. In the historic city of Delhi in that period, a dervish woman with the least craving for worldly power or limelight was silently and discreetly emerging among them. With a lofty position that was beyond their comprehension, her spiritual intellect and Firasat-e-Mo'mina (insight of a true believer) were unmatched and unprecedented. Sitting often on her prayer mat, with an inner flame of divine love, she was inseparably connected to her only Almighty Lord, with complete detachment from the Sultan and politics. One thing had settled in her heart that life was incomplete without igniting one's mind and soul with Ishq-e-Ilahi (Divine Love). With the light and Noor of this certitude (Ilm-Ul-Yaqeen), she sought, spoke and spread the same truth to the last breath of her God-conscious life. It never happened that the moon of a new month was seen, and the dervish woman was not found fasting. A maid used to keep two loaves of bread and a cup of water near her Musalla/prayer mat at sunset. But the pain of seeing the poor all around her would not allow her to feed herself if even a single person slept hungry in her neighbourhood. And when the bread sent by Bibi Fatima Sam would reach another dervish in the vicinity of her Khanqah, he would look up at heaven and invoke: O Allah the Almighty! Bestow the light (Noor) and intellect (Aql) like this woman dervish possess, to our emperor so that he may also be aware of the condition of the poor like us. Then he would smile and say: “Alas! The sultans do not possess that inward cleanliness; by which they may be acquainted with our condition”. From this spiritual ambiance and blissful atmosphere in Delhi of those days, which was created by Baba Farid, Bibi Fatima Sam, Hazrat Nizamuddin Awliya and their Chishti caliphs, a garden of spirituality, sincerity, and purity of heart was blossoming and flourishing in every corner of the city. Late Sadia Dehlvi, an acclaimed author on Delhi’s Sufi saints notes in her book “The Sufi Courtyard: Dargahs of Delhi”: Bibi Fatima Sam (who died on 17 Shaban 644 Hijri/1246 AD) is called the Rabia of Delhi, after Rabia of Basra, the famous mystic of the eighth century. Renowned writer and historian Rana Safvi, author of “Where Stones Speak – The Delhi Trilogy” and translator of “City of my Heart” says: “Not much is known about Bibi Fatima Sam except that she was the adopted sister of Baba Farid and her Dargah in midst of the residential area of Kakanagar is an oasis of peace”. Bibi Fatima Sam reposed great faith in Hazrat Najeebuddin Mutawakkil—a brother of Baba Farid Ganj Shakkar and a great saint of the era, she writes. Mutawakkil treated Fatima Sam as his sister. When there was nothing in the house to eat, it was Bibi Fatima who used to send him some bread. Rana Safvi recounts some related stories in her blog which is a repository of her writings especially on Delhi’s cultural heritage and the city’s famous Sufi mystics. She tells us an enchanting account of her visit to the tomb of Bibi Fatima Sam: “The Mutawalli (custodian) of the Dargah Bibi Fatima Sam very patiently answered all my questions about the Bibi. I saw a few people praying there and I too wanted to pray. I was a bit apprehensive as there was only one room with the main shrine and most Mutawallis (shrine custodians) have reservations about women. He very politely told me to pray in the corner of the room hidden from view by the shrine so I would not be disturbed. I am glad that at least in a Dargah of a lady, ladies are respected and treated at par.” This writer also made several visits to the calm and composed shrine of the Bibi which exhumes serenity and solace in Delhi's Kaka Nagar. Despite all her regular invocations, daily prayers, Ibadat and Riyazat, the exceptional eminence of this woman mystic was that flowing Persian poetry would come to her naturally. She was a Sufi poet par excellence. Rhymes filled with Ishq-e-Elahi and devotional love for God would bring tears to all those sitting in her divine presence when she would recite some of her couplets in extempore. Look at his nuanced piece from her Persian poetry: ہم عِشق طلب کنی، وہم جَاں خواہی ہَر دو طلبی وَلے میسّر نہ شود Translation: You ask for divine love and at the same safety of your life, These two desires cannot be achieved together! Tales of the great spiritual place and prominence of this first saint of Delhi—Bibi Fatima Sam, also known as Rabia Dehlvi or " Dilli Ki Rabi’a" are also recorded in some Sufi discourses and documents. What is most worth mentioning is that Hazrat Baba Farid used to say that "the worship of this single woman is equal to ten perfect saintly men (Awliya-e-Kamilin)." According to Hazrat Amir Khurd Kirmani R.A: " At the beginning of the 14th century AD, it was a sign of her overwhelming acceptance that the Dargah of Hazrat Bibi Fatima Sam (Rahmatullah Alaiha) was seen as the Qiblah of all godly men." The Dargah of Bibi Fatima Sam (r.a) is located in Kaka Nagar near Khan Market in Delhi. The biography of Bibi Fatima remains rather undiscovered and her life is not detailed. But from what is recorded about her in oral transmissions among the Awliya of Delhi, one can easily reckon her lofty spiritual position and unwavering passion for serving God and Mankind. In fact, not only among the Sufi women but also godly men and Awliya of early times, her persona was a beautiful confluence of Khidmat (social service and humanitarian work) as well as Ibadat (servitude to God), which was difficult to find an example of. She was frequently mentioned not just in the Khankas of Delhi. Rather, her fame spread far and wide from Ajodahan to Gulbarga—where Sufi saints used to gather. If the life and legacy of Delhi’s Rabia are summed up in two sentences, it goes in her own words as follows: “The saints will cast away both material and spiritual blessings to give a piece of bread or a drink of water to someone in need. This state is something one cannot obtain by one hundred thousand fasts and prayers.” ------ A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islamic-personalities/rabia-delhi-bibi-fatima-sam-dilli-rabia/d/132757 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

Look at All Episodes and Events in All Eras from A Humanistic Angle

By Sumit Paul, New Age Islam 22 July 2024 "It is crucial to highlight that instead of implementing the Qur'anic decree of 100 lashes for extramarital relations, the Prophet recommended stoning to death in accordance with the Torah for the Jewish couple, as their punishment was prescribed by the laws of the Torah. The Prophet's decision was guided by the Quranic principle of "To you your religion, and to me my religion– Qur‘an 109:6." I'm surprised, the erudite writer considers this to be Muhammad's 'sagacity' and 'latitudinarianism' in religious issues when Muhammad was in a position to intervene and save the Jewish couple from Sangsaar. Refer to this statement in the article: "Abul Qasim, one of our men has committed fornication with a woman; so pronounce judgment upon them. They placed a cushion for the Messenger of Allah who sat on it and said...” So, it's clear from this line that Muhammad had a say. He had the power to pass a comparatively more humane verdict. But he didn't do that. This shows Muhammad's opportunistic behaviour. Commuting the capital punishment to 100 lashes was within his rights. At the same time, it must be mentioned that though stoning is not mentioned in the Quran, classical Islamic jurisprudence (Fiqh) imposed stoning as a Hadd (sharia-prescribed) punishment for certain forms of Zina (illicit sexual intercourse) on the basis of Hadees (sayings and actions attributed to Muhammad). This suggests that Muhammad himself was in favour of this heinous punishment. Mr T O Shanavas says, "the Prophet recommended stoning to death in accordance with the Torah for the Jewish couple, as their punishment was based on the laws outlined in the Torah." This is unbecoming of a person who is called the Prophet. When Islam is considered as the 'culmination' of all revealed faiths, it was Muhammad's moral duty to show compassion towards the unfortunate Jewish couple. Did any 'revered' character in the history of religions show this type of savagery? Valmiki's Ramayana clearly and categorically mentions that Ram beheaded Shambuk (who was an untouchable) because Brahmins wanted Ram to kill a Dalit for secretly listening to the hymns of Vedas. Ram is condemned for this despite the apologists of Hinduism trying to defend him by saying that Ram just followed 'sacred' rules of that time laid down by Brahmins. Despite being the king, Ram also didn't want to stir the religious status quo and did what rishis and sages wanted him to do. The so-called Maryada Purushottam Ram could have pardoned Shambuk. Instead, he put him to the sword. Ram is still panned for this particular action. Shouldn't Mard-e-Kaamil (Maryada Purushottam) Muhammad be also criticised for recommending stoning to death for the Jewish couple? Forget Lakum Deenakum Waliya Deen (Surah -109- Al-Kafirun). A mere individual's life is far greater than all religions put together. Look at all episodes and events in all eras from a humanistic angle without any prejudice and varnish. Don't justify horrendous acts of indiscretion, just because 'revered' characters carried them out. Condemn what must be condemned. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/episodes-events-eras-humanistic-angle/d/132756 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why Is the Muslim Voice Against Extremism Necessary?

By Asad Mufti Translated into English by Ghulam Ghaus Siddiqi, New Age Islam 20 July 2024 Catholic Church in England and Wales Criticizes Muslims for Not Adequately Denouncing Extremist Acts and Suicide Bombers Main Points: 1. The author argues that the ignorance of Muslims contributes to global hostility towards non-Muslims. 2. The author questions the relevance of upholding Islamic pillars and the lack of proficiency in contemporary sciences among Muslims. 3. The author argues that Muslims' decline over the past five centuries is due to outdated mentalities and lack of a modern intellectual framework. -------- The representatives of Catholic Church in England and Wales have been harshly critical of Muslims, particularly those who reside in the United Kingdom. During his lecture, Cardinal Cormick Murphy made it quite evident that Muslim leaders are not doing enough to denounce and combat terrorism in the United Kingdom. According to these Catholic Church of England and Wales representatives, Muslims in Britain do not firmly enough denounce the acts of extremists and suicide bombers. The Archbishop of Contrarie, Dr. Carey, made remarks in which he denounced the apathy of Muslim leaders, claiming that not even moderate Muslims sufficiently denounce radical actions like suicide attacks carried out in the name of Allah. Cardinal Murphy expressed his full agreement with Dr. Carey's comments on this point. He said that Dr. Carey's statement is accurate and pertinent to the current situation. He went on to say that the Archbishop of Contrarie has bravely criticised Muslim authorities for their tardiness in denouncing those who provide training and inspiration to terrorists. Furthermore, he asserted that Dr. Kerry has dedicated a significant portion of his life to fostering better ties between Christians and Muslims. I must explain all this to you because last month during a lecture in Rome, Dr. Kerry stated that when people kill innocent civilians in suicide attacks in the name of Islam while chanting religious slogans, everyone else looks to moderate Muslims to denounce the atrocities. However, most Muslim leaders do not denounce this conduct, with the exception of a handful. I believe that there is a reason why Muslims are currently being held responsible for everything in the globe. The ignorance of Muslims is the reason why the crop of hostility towards non-Muslims has grown even in areas where it was not sown. The fact that no academic in the world today qualifies as a "Mujaddid and Islamic Messiah" is tragic, and the majority of them are misinformed or complacent about how quickly Islam is gaining ground over the globe. They attempt to feed the people the notion that Islam would eventually rule the world and realise their long-held ambition of a revival by using the growing Muslim population in the West and America as a point of comparison. There are undoubtedly more Muslims today than there were in the past. So, they are more ignorant than they were previously. Are the objectives being achieved by upholding the Islamic pillars? It is evident that Islam allows for ijtihad and interpretation in light of modern needs. Thus, why do Muslims worldwide lack proficiency in contemporary sciences like physics, chemistry, mathematics, information technology, geography, biology, and psychology? It is a reality that until we are familiar with current sciences and there is no ideological revolution within us, we cannot even come near to the developed countries, even if we take possession of the resources and wealth of the whole world and dominate the world in terms of population. Muslims have been declining for the past five centuries, and this can be attributed to their outdated mentalities and lack of a modern intellectual framework. Finally, I don't mind saying that if we believe that the Muslim who has been asleep will awaken, acquire modern knowledge, become well-known in science, and after a thousand years, he will be "something,” then it will resemble what a poet has said the following: دمید دانہ و بالید در آشیاں گہے شد در انتظارِ ہما دانہ چیدنم بنگر Dameed Daana-O Baaleed-O Aashyaan Gahe Shud Dar Intezaar-e- ‘Humaa’ Daa Cheedanam Be-Nigar Put simply, it might mean, "I am scattering the seed so that it will sprout, emerge, grow into a tree, and "Huma" will come and make its nest and when it passes over our heads, we will become kings." There is a joke at the end. "What will be the fee for beautifying the face?" a mature woman questioned the doctor. "Five thousand rupees," declared the doctor. The woman said in surprise, "This is too much. Can you tell me a cheap treatment?" The doctor said, "Yes, why not," adding, "you start taking out the veil. ------ Urdu Article: Muslim Voice against Extremism? انتہا پسندی کیخلاف مسلم آواز؟ URL: https://www.newageislam.com/islam-terrorism-jihad/muslim-voice-against-extremism/d/132750 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

When Life Becomes A Mess, Play Chess!

By Sumit Paul, New Age Islam 20 July 2024 Agar Main Ye Samjhoon Ki Ye Jo Mohre Hain Sirf Lakdi Ke Hain Khilaune Toh Jeetna Kya Hai, Haarna Kya Hai Javed Akhtar (If I think that all these chess pieces are toys made of wood/ Then, the victory and defeat will not be so important) (Explanation: Victory and defeat are integral to life. Existence doesn't hinge on them. So, life must not be taken too seriously because it's just a game of chess. If you lose one game, you might win the next one) "Chess is not for timid souls." Wilhelm Steinitz 1st Chess World Champion-1886-1894 Representative Photo ------- Jab Bhi Dekhta Hoon Apne Ird-Gird Bewqoofon Ka Hujoom Main Aur Ek Baazi Shatranj Ki Khelne Lagta Hoon Qamar Abbas Peshawari (Whenever I see fools everywhere/ I begin to play one more game of chess)...........In other words, chess helps you retain your sanity and intelligence, esp. when you're surrounded by an army of fools!! Originating in ancient India around the 6th century. chess spread to Persia and subsequently to the Arab world and Europe during the medieval period. It evolved over time into its modern form, with standardized rules and strategies. This game has distinct features of Indian culture and ethos as the 64 squares on the chessboard are originally related to 64 types of art (Chaunsath Kalaein). Those who play chess will vouch for the addictive aspect of this great game because once you start playing chess, you get hooked on it. When the great Napoleon Bonaparte was exiled to far-flung St. Helena, he asked for a few books and a chessboard. 'But, who'll you play with?' The considerate British cavalry officer Edmund Kennedy asked the emperor in French. 'Well, the jailor or the prison guard should be able to play chess,' replied the great emperor. The British officer thought for a minute and said, 'I'll see to it that the jailor must know how to play chess.' Napoleon would religiously play a couple of games of chess with the jailor before going to bed. The comfort-loving nabobs of Lucknow, Murshidabad, Bhopal and Hyderabad would immerse themselves in chess. Satyajit Ray's famous movie 'Shatranj Ke Khilari' (1977) revolves around Nawab of Avadh Wajid Ali Shah and his two chess-obsessed ministers. They were nuts about chess. So was the Nawab of Bengal Sirajudaullah, who once asked a Muslim astrologer and mystic Rafeeq Ambohi of Murshidabad whether Allah allowed people to play chess in heaven or hell! Flabbergasted, that mystic answered, 'He allows all but except for you.' Why? The surprised Nawab asked. 'Because you've played chess so much on earth that you've forgotten to pay attention to all other things. This will be your punishment by Allah.' This could be an apocryphal story but it underlines the fact that the lure of chess is overwhelming. The army establishments of fifty three countries have made it compulsory for their army personnel to know how to play chess. Modern Russian and French armies have made it obligatory for its officers to play chess regularly to keep the brains active and agile. Senior citizens are also advised to play chess for the same reason. Chess was aptly described by the US Army General, Patton as 'A Non-Violent Battle on Board'. It sure is. One learns war strategies from playing chess. General Nathu Singh Rathore of Gumanpura (erstwhile princely state of Dungarpur, Rajasthan) who scored 935 out of 1000 (still a record) in War Strategy at the Staff College, ascribed his success to his delirious fondness for the 64 squares. Field Marshal Montgomery attributed his astute decisions to chess which he learnt to play from an Indian prince while studying at Eton. A game of chess invariably increases one's concentration and enables him/her to focus on things with much greater intensity. So, when life becomes a mess, play chess! --- International Chess Day, celebrated on July 20 every year, marks the founding of the International Chess Federation (FIDE) on July 20, 1924, in Paris, France. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/life-mess-play-chess/d/132749 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

Revolt in Colonial India and the Deobandi Movement: From Jihad to Revivalism

By Grace Mubashir, New Age Islam 19 July 2024 The Deoband Movement, Rooted in The Teachings Of Shah Waliullah And Shah Abdul Aziz, Sought To Revive Islamic Principles While Maintaining Moderation And Respect For Interpersonal Religious Relations, Contrasting With The Dogmatic Wahhabism. The Deoband Seminary's Establishment Marked a Significant Shift from Armed Revolt to Intellectual and Spiritual Resistance Against British Rule, Focusing On Preserving Islamic Education and Culture. Major Points: 1. Many Western scholars mistakenly blame the Deoband School for being the ideological source of modern militant Islamic Wahhabism. This misleading perspective wrongly connects the Deoband seminary with Wahhabi-inspired madrasas in Pakistan, which have been breeding grounds for militancy since the 1980s 2. the Deoband School emphasizes utmost respect for spiritual guides known as peers and is linked to the Sufi Quadri and Naqshbandi orders. 3. Unlike the dogmatic Wahhabism, the Waliullahi school combined Quranic principles with Sufi traditions, promoting moderation and interpersonal relations between different religious beliefs. 4. The Deoband Seminary's contributions to India are multifaceted, reflecting both its historical significance and its ongoing influence ----- The district of Saharanpur, located in the western part of what is now Uttar Pradesh (UP), is renowned for the Islamic seminary in Deoband, a modest town roughly 20 km from the district headquarters. In 1858, while the revolt against the British was fading, the nearby towns of Thana Bhawan and Shamli, situated 70 km from Saharanpur on the road to Delhi, were still engulfed in unrest. The events in these towns during this period not only impacted the history of the uprising but also laid the groundwork for the establishment of the Darul Uloom Theological School at Deoband, close to these towns. Many Western scholars mistakenly blame the Deoband School for being the ideological source of modern militant Islamic Wahhabism. This misleading perspective wrongly connects the Deoband seminary with Wahhabi-inspired madrasas in Pakistan, which have been breeding grounds for militancy since the 1980s. Both Wahhabism and the Deoband movement seek a pure form of Islam reminiscent of its early decades and are reformist in nature. However, there are fundamental differences between them. Wahhabis are staunchly opposed to saint worship and are characterized by their literalist interpretations of the Holy Scriptures, lacking respect for the spiritual aspects of faith. In contrast, the Deoband School emphasizes utmost respect for spiritual guides known as peers and is linked to the Sufi Qadiri and Naqshbandi orders. The 1857 Revolt and Deoband's Role During the early days of the 1857 Revolt, Thana Bhawan remained relatively calm while neighbouring towns like Meerut, Bijnor, and Delhi faced severe conflict. However, the town's residents, including the devout Sufi saint Haji Imdadullah, were aware that change was imminent. A dispute between a Hindu moneylender and a Muslim cleric escalated under British administration, leading to the execution of Hafiz Muhammad Zamin, a cleric planning to join the rebel forces. This event sparked mass protests and led to the rise of leaders like Maulana Rashid Ahmad Gangohi and Maulana Qasim Nanotvi, with Haji Imdadullah as their spiritual guide and declared Imam of the jihadi revolutionaries. The Call for Jihad The ulema of Shamli issued a decree for jihad against the British, viewing it as a religious war against persecution. This decree had significant ramifications across North India. Despite the spirit to fight, the poorly equipped forces were quickly defeated by the British, leading to many deaths and imprisonments. Haji Imdadullah managed to escape to Punjab and eventually to Mecca, where he lived until his death. The failed uprising led to severe repercussions, including the Patna trials against so-called Wahhabi Mujahideen and the imprisonment of prominent Muslim scholars. This period was challenging for the ulema of Saharanpur, who struggled to accept British rule. Realizing the need for a different approach, they founded the Deoband Madrasa in 1867, led by Maulana Qasim Nanotvi. The madrasa aimed to teach a puritanical Islam and revive a sense of national identity among students. The British devastation of Delhi post-1857 led to an exodus of ulema to neighbouring towns, including Deoband. The Deoband School, rooted in the Waliullahi school of thought, was directly influenced by Shah Abdul Aziz and Shah Waliullah. Unlike the dogmatic Wahhabism, the Waliullahi school combined Quranic principles with Sufi traditions, promoting moderation and interpersonal relations between different religious beliefs. Scholarly Perspectives on Deoband Dr. Tara Chand, a prominent historian, highlighted the transition from armed resistance in Shamli to peaceful education and reform in Deoband, emphasizing the resilience and adaptability of the Muslim community. The Deoband seminary, inspired by the Hanafi school of thought, stood in contrast to the Wahhabi ideology, emphasizing Sufi doctrines and peaceful means of safeguarding religion and culture against British influence. Barbara Metcalf explains that the ulama of the madrasahs represented a form of Sufi leadership distinct from the guardianship of medieval saints' tombs, a characteristic institution of later Sufism. The Deobandis opposed certain Sufi customs, such as urs (festivals commemorating saints) and pilgrimages, which challenged the centrality of tombs and their support networks. Instead, the Deobandis offered an alternative spiritual leadership focused on individual instruction, rejecting what they considered deviant customs. Key figures at the Deoband school, such as Muhammad Qasim, Rashid Ahmad, Mahmud Hasan, and Ashraf Ali Thanwi, were among the leading Sufis of their time, with Thanwi widely regarded as the preeminent Sufi of modern India. Today, many Western analysts mistakenly associate the Deoband Movement with Wahhabism. This confusion likely began with figures like WW Hunter, who categorized the trials of Deobandi freedom fighters and the revolutionaries of the Mohommedia Tariqa as Wahhabi trials. This misrepresentation continues, as both Western analysts and some Indian historians find it convenient to lump Wahhabis and Mohommedias together. However, militant Wahhabism differs significantly from the anti-colonial stance of the Mohommedia Tariqa. This flawed perception has had serious repercussions. Establishment of Darul Uloom Deoband In 1857, Hafiz Saiyid Abid Hussain, Maulana Mehtab Ali, and Shaikh Nihal Ahmad established a madrasa in Deoband's Jama Masjid. Initially a basic school, it moved to a new building in 1867, becoming the Darul Uloom Deoband seminary. Founders Maulana Qasim Nanotvi and Maulana Rashid Ahmad Gangohi, who had participated in the 1857 rebellion at Shamli, infused the seminary with a rebellious spirit. Gangohi had even spent six months in prison for his involvement in the rebellion. Guiding Principles and Educational Philosophy Two directives of the Prophet guided the spirit of Deoband: "Afzal ul Jihad" (the highest form of jihad is to speak the truth to an oppressive ruler) and "Hubbul Watan-e-Minal Imaan" (love for one's country is part of faith). Understanding these principles clarifies the true spirit of the Deoband Movement and its role in India's freedom struggle. The Deoband seminary's educational system was based on the Dars-i Nizami method, established by the 18th-century scholar Mulla Nizam Uddin of Lucknow. This system included a six-year course on Islamic disciplines based on the Quran and the Sunnah. The founders of the Deoband Seminary chose not to include modern sciences in their curriculum, believing it unwise despite not opposing their study. This omission had a lasting impact, as Deoband graduates lacked English language skills and modern scientific knowledge, hindering their ability to address 20th-century challenges. In contrast, institutions like Sir Syed Ahmad Khan's Aligarh School included modern sciences, better preparing their students for contemporary issues. Notable Figures and Legacy The first teacher at the Deoband School was Mullah Mahmud, and the first student was Mahmud al-Hasan, who later became a prominent figure in India's freedom movement and the founder of Jamia Millia Islamia in New Delhi. The Deoband school was deeply influenced by the spiritual legacy of the Chishtia Sufi order. After Maulana Qasim Nanotvi's death, Maulana Rashid Gangohi led the school. In 1873, Maulana Mahmud al-Hasan joined the teaching staff, gaining international acclaim as an Islamic scholar. His students included Husain Ahmad Madani, another significant figure in India's freedom movement. Both Hasan and Madani's contributions to India's freedom struggle were unparalleled and left a lasting impact on the country's history. Recalling his early years at Deoband, Maulana Husain Ahmad Madani wrote about the kindness he received due to his young age and small stature. As a boy of twelve, his unusual presence from such a distance earned him great kindness, particularly from the wife of Mahmud Hasan. The atmosphere at the Deoband School was modelled on the classic Eastern approach to religious education, characterized by a close relationship between teachers and students. Deoband's Role in the Freedom Movement Due to its anti-colonial stance, the Deoband Movement quickly became a significant proponent of India's freedom struggle. In 1878, Maulana Mahmud al-Hasan established the Samar-al-Tabariya, arguably the first organization explicitly advocating for India's independence. In 1885, the Samar-al-Tabariya supported the newly founded Indian National Congress. A landmark fatwa issued in 1888, signed by 200 Muslim theologians, endorsed Muslim participation in the liberation movement alongside Hindus. This fatwa, later titled Nusrat-al-Abrar, was championed by Deoband leaders Maulana Rashid Ahmad Gangohi and Maulana Mahmud al-Hasan. Government Response and Continued Efforts The issuance of the fatwa alarmed the British government, leading to orders to seize and destroy all copies of Nusrat-al-Abrar. As the 19th century ended, Deoband theologians intensified their involvement in the freedom movement. Inspired by Shah Waliullah, the Deoband School aimed to purify and rationalize Islamic thought but failed to align with the parallel Aligarh Movement. Led by Sir Syed Ahmad Khan, the Aligarh Movement promoted modern scientific education and truth. Greater inspiration from the Aligarh School might have elevated Deoband to the status of the greatest Islamic seminary in the world. Conclusion The Deoband seminary's contributions to India are multifaceted, reflecting both its historical significance and its ongoing influence. Founded in 1867, the Darul Uloom Deoband emerged as a pivotal institution in Islamic education and reform in India. Its establishment marked a shift from armed resistance to intellectual and educational efforts to preserve Islamic principles and cultural identity amid British colonial rule. The seminary emphasised a rigorous, puritanical approach to Islam, drawing from the teachings of Shah Waliullah and Shah Abdul Aziz, while also promoting respect for spiritual traditions and moderation. Deoband's influence extended beyond theological training. It became a centre for the preservation and propagation of Islamic scholarship, producing a generation of scholars and leaders who contributed significantly to various aspects of Indian society. The seminary's emphasis on education and reform inspired numerous other institutions and movements across the Indian subcontinent, shaping the religious and intellectual landscape of the region. Deoband's approach to combining Islamic teachings with a sense of national identity also played a role in fostering a broader cultural and political awareness among Muslims in India. The seminary's impact is also evident in its enduring legacy. Deoband's educational model and reformist ethos continued to influence Islamic institutions and scholars throughout India and beyond. It fostered a tradition of Islamic scholarship that engaged with contemporary issues while adhering to its core principles, contributing to the development of a distinctive Islamic identity in modern South Asia. Through its emphasis on education, reform, and cultural preservation, Deoband made a lasting contribution to the religious and cultural fabric of India. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-politics/revolt-colonial-india-deobandi-jihad-revivalism/d/132743 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

Imam Hussain: His Unwavering Opposition to Injustice and His Legacy of Truth and Justice

By Kaniz Fatma, New Age Islam 19 July 2024 Imam Hussain Valiantly Stood Against Injustice, His Resolute Refusal To Submit To Oppression Exemplified The Essence Of His Principles And His Unyielding Commitment To Upholding The True Teachings Of Islam ------- Holy Shrine of Imam Hussain (AS) ------- The perpetrators of Imam Hussain's martyrdom were individuals who claimed to adhere to the Islamic faith, but strayed far from the true essence of Islamic teachings. The event serves as a poignant reminder for Muslims globally to introspect on whether their actions align with the principles of Islam and justice. Imam Hussain (may Allah be pleased with him), the revered grandson of Prophet Muhammad (peace be upon him), earned everlasting admiration for his unwavering dedication to justice and truth, a legacy that has transcended centuries and touched the hearts of countless individuals across the globe. His selfless act of sacrifice during the Battle of Karbala in 680 AD against the oppressive rule of Yazid, the Umayyad caliph, symbolizes a pivotal moment in Islamic history where moral courage clashed with tyranny. As Imam Hussain valiantly stood against injustice, his resolute refusal to submit to oppression exemplified the essence of his principles and his unyielding commitment to upholding the true teachings of Islam. Despite facing insurmountable odds, he chose the path of resistance, preferring to face martyrdom rather than compromise his beliefs. This resolute stand not only cemented his place in history but also left an indelible mark on the collective conscience of humanity, inspiring ordinary people from all walks of life to emulate his unwavering valour in the face of adversity. Some critics may question the necessity of Imam Hussain's ultimate sacrifice, arguing that his decision to engage in battle was foolhardy and led to needless bloodshed. However, delving deeper into the significance of his martyrdom reveals a profound truth – Imam Hussain's sacrifice ignited a spark that continues to illuminate the path of righteousness for generations to come. By shedding his blood on the battlefield of Karbala, Imam Hussain paved the way for a revolution of conscience that resonates to this day, reminding us all of the eternal struggle between right and wrong and the enduring victory of truth over falsehood in the eyes of the divine. Imam Hussain's legacy embodies the timeless values of justice, integrity, and steadfast resistance against oppression. His gallant sacrifice remains a beacon of light for millions worldwide, urging individuals to stand up against injustice and support what is right, no matter the challenges that may arise. By venerating the memory of Imam Hussain, we not only pay homage to his unyielding devotion to righteousness but also reaffirm our collective duty to uphold his noble ideals in the ongoing pursuit of a more just and equitable world. Imam Hussain's defiance against Yazid's injustice was not a mere act of resistance; it embodied a noble struggle characterized by integrity, righteousness, and justice, echoing through the corridors of time. His decision to confront tyranny was not a simple choice between submission and rebellion but a principled defense of truth and righteousness, even in the face of immense personal sacrifice. By standing firm against oppression, Imam Hussain exemplified unmatched courage and steadfastness, demonstrating his unyielding commitment to his beliefs amidst the tumultuous events of Karbala. The battle of Karbala, with its profound impact on history, serves as a testament to the unwavering courage and conviction of Imam Hussain and his companions. In the face of immense adversity, they stood resolute in their beliefs, refusing to bow down to tyranny and oppression. Their act of sacrifice epitomizes the notion that true victory lies not just in triumph on the battlefield but in holding steadfast to one's principles even in the most challenging circumstances. Throughout the passage of time, the legacy of Karbala has transcended temporal boundaries, acting as a beacon of inspiration for countless individuals in their quest against injustice and tyranny. Karbala's narrative imparts a crucial lesson that the relentless pursuit of truth and virtue will inevitably triumph over the forces of evil, no matter how insurmountable they may appear. It stands as a profound illustration of the indomitable resilience and unwavering faith that arises from a deep dedication to justice and righteousness. Given the persistent injustices and oppressions that plague our globe today, the story of Karbala holds immense significance. It is a moving reminder that, despite everything appearing hopeless, people can still stand up for what is right and good even in the most difficult situations. Despite the difficulties encountered along the way, the story of Karbala reflects the timeless lesson that justice will ultimately triumph over oppression. The story of Karbala serves as a powerful testament to the victory of justice and faith against oppression, serving as a constant reminder that brave individuals are always willing to give their everything in the pursuit of right and truth. The enduring impact of Karbala continues to inspire people from all walks of life to confront oppression head-on, offering a beacon of hope in a world at times shadowed by darkness. Contemplating the legacy of Karbala compels us to uphold the significance of unwavering faith and commitment to the foundational principles that strengthen any community. It is necessary to give careful thought to the issue of who caused Imam Hussain's terrible martyrdom. Those who identified as Muslims were the ones who carried out this horrible deed. They claimed to be Muslims, but their interpretation of Islamic beliefs was far from the real deal. They brutally killed Imam Hussain and his family in their attempt to gain control and dominance over the Muslim world. This incident is a sobering warning to Muslims around the world to consider if their behaviour is consistent with Islamic morals and codes of conduct, or if they have unavoidably given in to the temptations of injustice and immorality. This tragic occurrence, which bears historical significance, emphasises how crucial it is to defend morals and virtue in the face of persecution and tyranny. May it serve as a beacon of wisdom for generations to come, guiding them towards embodying the true spirit of Islam and championing justice and compassion in all facets of life. ------ Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL https://www.newageislam.com/islamic-personalities/imam-hussain-injustice-legacy-truth-justice/d/132740 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why Should We NOT Feel Proud About the World's First Vegetarian City?

By Sumit Paul, New Age Islam 19 July 2024 Jainism Believes in Pluralism (Anekaantvaad or Syaadvaad in Prakrit). In Fact, Pluralism Is Jainism's Greatest Contribution to A Conflict-Ridden World. According to Anekaantvaad, Everyone Is Right from His or Her Perspective and No Ideology Is Absolute. ------ This pertains to the news that Palitana, a city in the Bhavnagar district of Gujarat, has made history by becoming the first city in the world to ban the sale and consumption of non-vegetarian food. This landmark decision reflects the strong influence of Jainism and its principles in the region. Non-veg food is now illegal in Palitana, emphasizing the city's commitment to vegetarianism and reverence for life. What an irony! Jainism believes in Pluralism (Anekaantvaad or Syaadvaad in Prakrit). In fact, Pluralism is Jainism's greatest contribution to a conflict-ridden world. According to Anekaantvaad, everyone is right from his or her perspective and no ideology is absolute. Even Truth is relative. Going by this, even those who have been eating non-veg are also right. So, why should Jains insist on a blanket ban on non-vegetarian food? What will happen to those whose livelihood hinges on the slaughtering and skinning of animals? How'll they survive? Who has given Jains and their monks the right to deprive people of their palate, plate and profession? This overzealous edict to ban non-vegetarian food will have far-reaching (negative) ramifications in the days to come. Jains may argue that every life being precious, they have a moral right to protect animals and Pluralism or Syaadvaad doesn't apply here. Very true. But they must also know that Emperor Chandragupta Maurya, who embraced Jainism in his later years and became a follower of Bhadrabahu, a monk of the Digambara order of Jainism, never condemned those who were non-vegetarians because it was pristine Jainism that understood and practised the all-encompassing and most liberal (social) philosophy of ' Each to his/their own.' One has a right to one's personal preferences, even harmless idiosyncrasies. What one eats is one's personal as well as private choice. Terapanthi Jain Acharya Tulsi refused to join Jain 'crusaders' seeking total ban on non-veg at Ladnun and nearby district Nagaur in western Rajasthan in 1967. It's worthwhile to mention that Ladnun is the centre of Terapanth sect of Jainism as Acharya Tulsi was born at Ladnun and it also has Jain Vishva Bharati University. Yet, 'modern' Jains have a proclivity to make a fetish of their dietary idiosyncrasies and they stretch things a trifle too far. This food fanaticism, rather, belligerent vegetarianism must be condemned by all. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/proud-world-vegetarian-anekaantvaad/d/132739 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Essence of All True Religions: Bhakti and Compassion

By Adis Duderija, New Age Islam 18 July 2024 In The Abrahamic Faiths as Well, The Ethic of Compassion Is Central. The Hebrew Bible Teaches, "Love Your Neighbour as Yourself," While Jesus Christ's Ministry Was Defined by His Radical Love and Compassion for The Marginalized and The Suffering. The Quran Instructs Muslims to "Be Kind to Parents, and to Kindred, and to Orphans, and to The Needy, and to The Neighbour Who Is Near of Kin and The Neighbour Who Is a Stranger." These Teachings Point to A Spirituality Grounded in Care, Kindness, And Concern for All ------ “The Essence of Hinduism Is the Same Essence of All True Religions: Bhakti or Pure Love for God and Genuine Compassion for All Beings.” - Radhanath Swami: Radhanath Swami, a renowned spiritual teacher and author, has beautifully encapsulated the core essence of Hinduism and, indeed, all true religions in a single insightful quote. He states that the heart of Hinduism, and by extension the heart of all authentic spiritual paths, is rooted in two fundamental principles: Bhakti, or pure devotional love for the divine, and genuine compassion for all living beings. At the deepest level, the world's great religious and spiritual traditions, when stripped of cultural trappings and dogmatic accretions, converge on these two universal spiritual truths. Whether one follows the bhakti-yoga of Hinduism, the Sufi path of Islam, the agape love of Christianity, the Bodhicitta of Buddhism, or the Tao of ancient Chinese philosophy, the common thread that binds them all is this divine love and universal compassion. Bhakti: The Yoga of Devotional Love The concept of Bhakti is central to the Hindu tradition. Bhakti refers to the intense, unwavering love and devotion that the practitioner cultivates towards the divine, whether that divine is conceptualized as a personal God, an impersonal absolute, or the sacred essence that permeates all of existence. In the Bhakti tradition, the seeker does not approach the divine out of a sense of obligation, fear, or desire for personal gain, but rather out of a pure, selfless longing to merge with the beloved, to experience union with the source of all being. This Bhakti paradigm stands in contrast to the more analytical, knowledge-based approaches found in traditions like Jnana Yoga or the philosophical schools of Advaita Vedanta. While these latter paths emphasize the cultivation of wisdom, detachment, and the realization of non-dual oneness, the Bhakti yogis focus single-mindedly on cultivating an intimate, loving relationship with the divine. Through devotional practices like chanting, prayer, pilgrimage, and sacred rituals, the Bhakta (devotee) seeks to obliterate the sense of separate self and surrender completely to the will and grace of the beloved. The depths of Bhakti can be seen in the ecstatic poetry of saint-poets like Mirabai, Tukaram, and Ramprasad Sen, who express their longing for the divine in the most passionate, poetic terms. Mirabai, for instance, sings: “O my Krishna, without you I cannot live even for a moment. You are the very breath of my life.” This intensity of love, bordering on divine madness, is the hallmark of the Bhakti tradition. Compassion: The Universal Spiritual Virtue Alongside this devotional love for the divine, the second essential element that Radhanath Swami highlights is the virtue of genuine compassion for all living beings. This compassion, rooted in the recognition of the intrinsic sacredness and interconnectedness of all existence, is a fundamental teaching found in the world's great spiritual and religious traditions. In Hinduism, the principle of Ahimsa, or non-violence and non-harm, is a core ethical tenet that flows directly from this understanding of the inherent divinity and essential unity of all life. The Upanishads declare, "Thou art That" (Tat Tvam Asi), pointing to the profound truth that the individual self (atman) is not separate from the universal divine ground of being (Brahman). This realization naturally breeds a sense of reverence and compassion towards all creatures. Similarly, in Buddhism, the cultivation of Karuna, or compassionate love, is seen as essential to the path of spiritual awakening. The Bodhisattva vow, taken by advanced Buddhist practitioners, is a commitment to postpone one's own liberation in order to work tirelessly for the enlightenment and liberation of all sentient beings. This boundless compassion, extending even to one’s perceived enemies, is a hallmark of the Buddhist worldview. In the Abrahamic faiths as well, the ethic of compassion is central. The Hebrew Bible teaches, "Love your neighbour as yourself," while Jesus Christ's ministry was defined by his radical love and compassion for the marginalized and the suffering. The Quran instructs Muslims to "Be kind to parents, and to kindred, and to orphans, and to the needy, and to the neighbour who is near of kin and the neighbour who is a stranger." These teachings point to a spirituality grounded in care, kindness, and concern for all. The Unity of Bhakti and Compassion What Radhanath Swami so eloquently points out is that these two spiritual principles – Bhakti (devotional love) and Compassion – are inherently linked and mutually reinforcing. True devotion to the divine cannot be divorced from a profound sense of reverence and care for all of God's creation. Conversely, authentic compassion for all beings flows naturally from the realization of our essential oneness with the divine ground of existence. The Bhakta, in their intense love and longing for the divine, sees the beloved everywhere – in the rivers, the mountains, the birds, the beasts. Their heart overflows with a universal love that knows no boundaries. As the mystic poet Kabir declares, "The Lord is in the water, the Lord is on the land, / The Lord is the fish in the deep, the Lord is the bird in the air." Similarly, the compassionate sage, who has glimpsed the sacred unity underlying all of existence, cannot help but treat every creature, every being, as a manifestation of the divine. Their love flows outwards, embracing all of life with the tenderness of a parent nurturing their child. In this way, Bhakti and Compassion constitute the twin pillars upon which the edifice of authentic spirituality is built. They are not separate or competing spiritual qualities, but rather two sides of the same sacred coin. One who has truly realized the essence of Hinduism, or any other genuine religious tradition, will embody both devotional love and universal compassion. The Timeless Relevance of Bhakti and Compassion In a world increasingly fractured by religious and ideological divides, the universal truths of Bhakti and Compassion hold the key to healing and transformation. As humanity faces the immense challenges of our time – climate change, growing inequality, political polarization, and the erosion of our shared sense of community – the spiritual antidote lies in rekindling these timeless spiritual virtues. At a time when organized religion is often viewed with suspicion or derision, the essence of Hinduism and other great faiths – love for the divine and care for all beings – provides a unifying vision that transcends the confines of dogma and doctrine. By rediscovering the common ground of Bhakti and Compassion, we can forge a new interfaith dialogue and a global spirituality capable of addressing the pressing issues of our age. Indeed, the great spiritual leaders and mystics of the past have long recognized that the truths of Bhakti and Compassion are not the exclusive domain of any single tradition, but are the universal birthrights of all humanity. From the ecstatic songs of the Sufi poets to the teachings of the Christian contemplatives, from the Buddhist bodhisattvas to the Hindu saints, we find this common chord of devotional love and universal care. As we navigate the complexities of the 21st century, the timeless wisdom of Bhakti and Compassion offers us a North Star to guide our individual and collective journeys. By cultivating these twin spiritual qualities within ourselves and our communities, we can rediscover our essential unity, transcend our petty differences, and birth a new era of harmony, justice, and sacred stewardship of our precious planet. In the words of the great Indian sage Sri Aurobindo, “The future of humanity is a luminous future, a future full of the Divine. All life is the Eternal's play of consciousness, and all forms are the Eternal's forms.” It is through the portal of Bhakti and Compassion that we can catch glimpses of this luminous future, and commit ourselves to its realization. ---- A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer) URL: https://www.newageislam.com/interfaith-dialogue/essence-religions-bhakti-compassion/d/132733 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