Time To Put The Mockers On Morality Debate

By Sumit Paul, New Age Islam 26 August 2024 It's Time For All Believers And Non-Believers To Understand That Morality Is Acquired And Accumulated Psycho-Social Behaviour That Has No Religio-Esoteric Basis. ------ It seems that someone is hell-bent upon believing that morality comes from god and religion and an atheist lacks integrity. Well, it could be his conviction and fixed beliefs, esp. religious ones, cannot be modified, let alone changed. But it's time for all believers and non-believers to understand that morality is acquired and accumulated psycho-social behaviour that has no religio-esoteric basis. Are things moral simply because god says so? Or does god give certain orders because they're inherently moral? This is the question at the core of Plato's Euthyphro Dilemma, a problem that lies at the heart of religious debates about the divinity of moral authority. If morality exists separate from god's will, there's no reason to rely on god for moral behaviour; one could have moral standards independently without divine feedback. On the other hand, if god creates morality simply by saying whether something is right or wrong, then that's not really morality; it's arbitrariness. Morality would become nothing more than the whimsy of a divine being blindly followed by humans. As science explores the nuances of human relationships, it becomes clear that morality can exist outside of religion. In fact, it's not even limited to humans. Altruistic behaviours have been observed in animals, particularly those with complex social structures. Fossils and DNA suggest that humans ( homo sapiens) like us came into existence approximately 300,000 years ago and 'behavioural modernity' evolved around 50,000 - 65,000 years ago. Human civilization started nearly 7 thousand years ago. At the moment, world's oldest existing faith is Zoroastrianism which's 4000-yr-old. After that came Hinduism, Judaism, Buddhism, Jainism, Christianity, Islam and other minor faiths. So, where did the people prior to Zoroastrianism get their moral code from? They were also civilised and had moral values. If they got their moral code from lost, obscure and quasi-faiths, why didn't those faiths survive? It's obvious that those people developed their ethics and ethos through social interactions. Morality is not Ten Commandments given to a putative Moses by a fictional god. It's not a capsule to be swallowed. Morality is the sum total or apotheosis of human evolution. Don't dovetail it to any god or religion. Your Islam, Christianity and other faiths will disappear one day. But moral values shall remain forever. Remember, a permanent phenomenon doesn't stem from something impermanent like religion and god. Morals evolve and become universal. As for atheists being destitute of integrity, a religiously obstinate and blinkered mind cannot think better and it finds alternatives to be abhorrent. ------ 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/mockers-morality-debate/d/133040 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

Understanding the True Essence of Ulama: Distinguishing Genuine Scholars from Self-Proclaimed Authorities

By Kaniz Fatma, New Age Islam 26 August 2024 Understanding the Concept of Ulama Main Points: 1. Ulama refers to scholars in Islamic theology and jurisprudence with extensive knowledge of religious texts. To understand Aalim and Ulama, read the article: 2. However, a trend has emerged where individuals with incomplete or superficial knowledge of Islamic teachings claim the title of Aalim (Scholar). 3. There are differing interpretations of what constitutes sufficient knowledge to claim the title of Aalim. 4. Misrepresentation undermines the credibility of genuine scholars and poses risks to the community. 5. The definition of Aalim (plural: Ulama) must be approached with caution, emphasizing the importance of rigorous education and ethical responsibility in the pursuit of Islamic knowledge. ----- The term "Aalim," derived from the Arabic root meaning "to know," refers specifically to a learned scholar in Islamic studies who has graduated from a recognized Madrasa. The plural form, "Ulama," signifies a collective body of such scholars, highlighting their pivotal role in interpreting and disseminating Islamic knowledge, Islamic theology and law, revered for their extensive knowledge and understanding of religious texts. Their role is crucial in guiding the Muslim community through interpretations of the Quran and Hadith, thereby influencing both spiritual and social dimensions of life. However, a concerning trend has emerged where individuals with incomplete or superficial knowledge of Islamic teachings claim the title of Ulama. This phenomenon raises critical questions about authenticity, authority, and the implications of misrepresentation within the religious landscape. Understanding the true essence of what constitutes an Ulama is essential for preserving the integrity of Islamic scholarship and ensuring that the community receives accurate guidance rooted in comprehensive knowledge. The term "Ulama" originates from the Arabic root "ع ل م" (ʿ-l-m), which means "to know." In its broadest sense, Ulama refers to those who possess deep knowledge of Islamic sciences, including theology, jurisprudence, and ethics. These scholars typically receive a rigorous education in madrasas, where they study classical texts, critically analyse topics and sects that have existed throughout the course of 1400 years of Islamic scholarship, such as Mutazilites, Qadarites, Jabarites, and others, and gain a thorough understanding of Islamic principles. The significance of this education cannot be overstated; it equips Ulama with the intellectual tools necessary to interpret religious texts and address contemporary issues facing the Muslim community. However, the landscape of Islamic scholarship has become increasingly complex. In recent years, there has been a noticeable rise in individuals who, despite lacking formal education or incomplete Madrasa training, self-identify as Ulama. For instance, a bearded man dressed in a Kurta and pyjamas, proclaims himself or want to be called "Maulana," but in reality, he is not Aalim to be referred to as such. Nonetheless, he becomes somewhat famous by participating in debates on television channels, and the general public believes that he is Aalim. This trend raises important questions about the authenticity of their claims. For instance, social media platforms have enabled many to disseminate their interpretations of Islam without the requisite scholarly background. While some may argue that this democratization of knowledge allows for diverse perspectives, it also risks diluting the rigor and depth traditionally associated with the title of Ulama. Controversies surrounding the term often stem from differing interpretations of what constitutes sufficient knowledge. Some argue that any individual who possesses a basic understanding of Islamic teachings can claim the title, while others maintain that only those who have completed extensive studies should be recognized as Ulama. This debate is further complicated by cultural variations within the Muslim world, where local customs and practices may influence perceptions of authority and expertise. Moreover, the implications of misrepresenting oneself as an Ulama can be profound. It not only undermines the credibility of genuine scholars but also poses risks to the community, as misguided interpretations can lead to confusion and division. Thus, the definition of Ulama must be approached with caution, emphasizing the importance of rigorous education and ethical responsibility in the pursuit of Islamic knowledge. In conclusion, the term "Ulama" embodies a profound commitment to Islamic scholarship, characterized by extensive knowledge and rigorous training in religious texts. While the role of Ulama is vital for guiding the Muslim community, the emergence of individuals who claim this title without adequate education raises significant concerns about authenticity and authority. The distinction between genuine Ulama and those with superficial understanding is crucial, as it impacts the integrity of Islamic teachings and the community's spiritual well-being. As debates continue regarding the qualifications necessary to be recognized as an Ulama, it becomes increasingly important to uphold standards that ensure accurate interpretations of Islam. Ultimately, a clear definition of Ulama not only preserves the sanctity of Islamic scholarship but also safeguards the community from misleading narratives. By emphasizing the necessity of comprehensive education and ethical responsibility, we can foster a more informed and cohesive understanding of what it truly means to be an Ulama in today’s complex world. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islamic-society/essence-ulama-scholars-self-proclaimed-authorities/d/133039 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 Staunch Opposition of Hashmat Ali Khan Qadri to the Two-Nation Theory

By Syed Amjad Hussain, New Age Islam 26 August 2024 Muhammad Hashmat Ali Khan Qadri Lucknowi Fiercely Opposed The Two-Nation Theory, Advocating For Indian Unity Through Islamic Principles Main Points: 1. Hashmat Ali Khan opposed the Two-Nation Theory, supporting Indian unity over partition. 2. His stance was based on Islamic principles advocating coexistence. 3. He co-founded Jamat-e-Ahle Sunnat to counter the Muslim League’s narrative. 4. His critiques were published in works challenging the partition ideology. ------ Maulana Muhammad Hashmat Ali Khan Qadri Lucknowi (1902–1960), celebrated as Sher Beesha-e-Ahle Sunnat, was a prominent Islamic scholar and cleric of the Barelvi movement. While his scholarly achievements are widely acknowledged, his fervent opposition to the Two-Nation Theory and his role in advocating for a unified Indian identity mark a critical dimension of his legacy. This article delves into his significant stance against the Two-Nation Theory and its implications for South Asian politics and Islamic scholarship. Early Life and Academic Excellence Born in 1902 in Amethi, Lucknow, Muhammad Hashmat Ali Khan exhibited remarkable intellectual capabilities from a young age. By nine, he had memorized the Quran, earning the esteemed title of Hafizul Quran. At twelve, he had mastered the seven canonical recitations of the Quran, ‘Qirat-e-Saba’. His educational journey continued under the guidance of Imam Ahmed Raza Khan Barelvi, the founder of the Barelvi movement, at Darul Uloom Manzar-e-Islam in Bareilly. His intellectual acumen and debating skills earned him the title of “Abul Fatah” and laid the foundation for his future contributions. Opposition to the Two-Nation Theory Hashmat Ali Khan’s opposition to the Two-Nation Theory was a defining aspect of his career. The Two-Nation Theory, advocated by Muhammad Ali Jinnah and the Muslim League, proposed the creation of Pakistan as a separate nation for Muslims, distinct from Hindu-majority India. Hashmat Ali Khan, alongside other Barelvi ulema such as Syed Shah Aulad-e-Rasool Muhammad Miyan, vehemently opposed this ideology. Hashmat Ali Khan's resistance was not merely a matter of political dissent but was deeply rooted in his theological and ideological beliefs. He argued that the Two-Nation Theory was contrary to the principles of unity and harmony espoused by Islam. In 1939, he and his contemporaries formed the Jamat-e-Ahle Sunnat, an organization aimed at countering the Muslim League’s claims and promoting a unified Indian identity that transcended sectarian divisions. Jamat-e-Ahle Sunnat and Its Impact The formation of Jamat-e-Ahle Sunnat marked a significant moment in the political and religious landscape of pre-partition India. Headquartered at Khanqah-e-Barakaatiya in Marehra, Etah district, the organization published influential works such as ‘Muslim League Ki Zarri Bakhiya’ and ‘Ehkam-e-Shariat Bar Humzaban-e-League-e-Ahle Bid’at’. These publications provided a theological counter-narrative to the Two-Nation Theory, arguing for the preservation of a united India and challenging the ideological foundations of the Muslim League. Hashmat Ali Khan’s writings and speeches critically engaged with the Two-Nation Theory, emphasizing that Islam’s teachings supported coexistence and unity rather than division. His opposition extended beyond mere critique; it was a call for Muslims to reject divisive ideologies and uphold a vision of collective harmony within the Indian subcontinent. Legacy and Institutional Contributions In addition to his political activism, Hashmat Ali Khan’s scholarly contributions have left a lasting impact on Islamic jurisprudence and Barelvi thought. His notable works include ‘Fatawa Hashmatia’, a comprehensive collection of fatwas, and ‘Sawarim-ul-Hindiya’, which addresses theological disputes with the Deobandi movement. His legacy is also preserved through institutions such as Darul Uloom Hashmat-ur-Raza in Hashmat Nagar, Pilibhit, which continues to promote his educational and spiritual vision. Conclusion Muhammad Hashmat Ali Khan Qadri Lucknowi’s staunch opposition to the Two-Nation Theory highlights his commitment to Islamic unity and communal harmony. His role in advocating against the partition of India and his contributions to Islamic scholarship underscore his enduring influence in shaping the discourse on Islamic identity and political ideology. Hashmat Ali Khan’s legacy serves as a reminder of the complex interplay between religion, politics, and identity in South Asian history. ----- Syed Amjad Hussain is a Bihar-based Author and research scholar on Sufism. He is affiliated with the Maulana Abul Kalam Azad University of Technology, West Bengal. URL: https://www.newageislam.com/islamic-personalities/opposition-hashmat-ali-qadri-two-nation-theory/d/133038 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

Hakim al-Ummat: The Life and Works of Mufti Ahmed Yaar Khan Naeemi

By Sahil Razvi, New Age Islam 26 August 2024 Mufti Ahmed Yaar Khan Naeemi, Known As "Hakim Al-Ummat," Was A Prominent Indian Sunni Scholar, Jurist, And Sufi. He Made Significant Contributions To Islamic Scholarship, Particularly Through His Work Tafseer Naeemi. His Teachings And Writings Continue To Influence Islamic Thought, Reflecting His Deep Commitment To Education And Spirituality. Main Points: 1. Born in 1904 in Budaun, India, Naeemi pursued Islamic education from an early age, studying under renowned scholars. 2. Naeemi authored numerous influential works, including his magnum opus Tafseer Naeemi, which remains a significant Quranic exegesis. 3. He was shaped by notable scholars like Ahmed Raza Khan Barelvi and became a caliph under Syed Naeem-ud-din Qadri Moradabadi. 4. Naeemi moved to Pakistan, where he continued his scholarly work, teaching, and issuing fatwas, further impacting Islamic jurisprudence. 5. He passed away in 1971 in Gujarat, Pakistan. His legacy endures through his writings and teachings, which continue to inspire Islamic scholarship. ------ Mufti Ahmed Yaar Khan Naeemi was an Indian Sunni Islamic scholar, commentator, jurist, and Sufi. Revered with the title “Hakim al-Ummat” (Wise Leader of the Nation), he is best known for his theological contributions, especially his magnum opus, Tafseer Naeemi, a comprehensive exegesis of the Quran. His works continue to influence Islamic discourse and scholarship across the globe. Early Life and Education He was born in the month of Shawwal in 1904 in Budaun, Uttar Pradesh, India. From an early age, he was immersed in Islamic education under the guidance of his father, Muhammad Yaar Khan, until the age of 10. His early education laid a strong foundation for his later scholarly pursuits. In 1916, he attended Madrasa Shamsul Uloom in Budaun and studied there until 1919. His quest for knowledge led him to Moradabad, where he studied Islamic sciences under the tutelage of Maulana Qader Bakhsh Budauni. During this period, he also had the opportunity to meet Imam Ahmed Raza Khan Barelvi, a meeting that profoundly influenced his intellectual and spiritual journey. After completing his studies at Jamia Naeemia Moradabad, he began teaching and writing. Naeemi's educational journey equipped him with extensive knowledge in Islamic jurisprudence, theology, and philosophy, which later became evident in his writings and theological discussions. Scholarly Contributions and Literary Works Mufti Ahmed Yaar Khan Naeemi's scholarly career was marked by his dedication to Islamic education and jurisprudence. His move to Pakistan marked a significant phase in his life, where he continued to serve Islam through teaching, issuing fatwas (Islamic legal opinions), and writing extensively. His magnum opus, Tafseer Naeemi, remains one of the most widely read commentaries on the Quran, celebrated for its depth and insight within Sunni orthodoxy. In addition to his exegesis, Naeemi authored numerous other works that have significantly impacted Islamic scholarship. Some of his notable works include, Islami Hairat Angez Waqiyat-o-Halat, Islami Zindagi, Ja Al-HaqNoor-ul-Irfaan fee Haashiya e Qur’an, Israar-ul-Ahkaam Ba Anwaar-ul-Quran, Shaan-e-Habeeb-ur-Rahmān, Naeem-ul-Bari Fee Inshirah al-Bukhari, Miraat Sharah Mishkaat (8 Volumes). These works reflect Naeemi’s deep engagement with Islamic theology, jurisprudence, and spirituality. His writings are respected for their profound insights and contributions to Islamic thought. Teachers and Spiritual Influence Mufti Ahmed Yaar Khan Naeemi was deeply influenced by several prominent Islamic scholars, including Ahmed Raza Khan Barelvi, Naeemuddin Muradabadi, Qadir Bakhs Badayuni, and Ahmad Hasan Kanpuri. These teachers played a significant role in shaping his intellectual and spiritual development. He was a follower and caliph of Syed Naeem-ud-din Qadri Moradabadi, under whom he deepened his understanding of Sufism and Islamic jurisprudence. Legacy and Death Naeemi's legacy is marked by his profound contributions to Islamic scholarship and spirituality. He established Madrasa Ghausia Naeemia, where he dedicated his life to teaching and spreading Islamic knowledge. His works, especially ‘Tafseer Naeemi’ remain invaluable resources for scholars and students of Islam. Mufti Ahmed Yaar Khan Naeemi passed away on the 3rd of Ramadan, 1391 AH (24 October 1971), in Gujrat, Pakistan, where his shrine is also located. His contributions to Islamic thought and practice continue to inspire and educate Muslims around the world. His life and works stand as a testament to his relentless pursuit of knowledge and his deep commitment to serving the Islamic community. --- Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. URl: https://www.newageislam.com/islamic-personalities/hakim-ummat-mufti-yaar-naeemi/d/133037 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

Assamese Versus Illegal Bangladeshi Nationals Termed The Miyas And Called Cancerous To The Society

By Nava Thakuria, New Age Islam 26 August 2024 Amazingly, Some People In Assam Still Nurture A Day-Dream Of Crafting The State As A Land Of Assamese Speaking People Only. They Bluntly Defy The Argument That Hundreds Of Thousands Of Assamese Families (Precisely Students) Today Live Outside The State As Proud Indians. ------- During our school days, when the historic Assam agitation broke out, we used to go to Tihu town to join various protest demonstration against the outsiders (read non-Assamese Indians) and the movement was initially known as ‘Bohiragata Kheda Andolan’ (literary meaning agitation to deport outsiders) to create a prosperous Assam for the indigenous population. Later it was redefined as the agitation against illegal migrants (read Bangladeshi/East Pakistani nationals) by the intellectuals and media barons in Guwahati. Simultaneously an armed movement also surfaced with an initial trigger from the economic domination of Hindi speaking people in eastern Assam. After decades, as the mighty river Brahmaputra keeps on rolling, the issue came alive with an incident in Sibsagar, where a community was compelled to apologize for a crime committed by some individuals (belonging to that group). The accused individuals, who physically assaulted a minor female arm wrestler at Babupatty on 13 August 2024, were already brought to the legal process. But still the entire community (read Marwari) was made responsible for the crime. Shockingly a responsible State minister was present on the occasion, where some aged male & females were forced to kneel down to convey the public apology. The Sibsagar incident was enjoyed by a number of parochial Assamese individuals terming it as an example of Asomiyagiri (domination of Assamese community). They made it clear that anyone living in Assam must respect the Asomiya language and culture. Otherwise they have to leave the State, the exact narrative that inspired the people of Brahmaputra valley to join the students led agitation. Amazingly, some people in Assam still nurture a day-dream of crafting the State as a land of Assamese speaking people only. They bluntly defy the argument that hundreds of thousands of Assamese families (precisely students) today live outside the State as proud Indians. However, the Sibsagar resolution annoyed a large number of logical Assamese personalities who outrightly denounced the attitude of the agitators to construct a strong divide between Asomiya and non-Asomiya nationals. Many social media users pointed out them as senseless and trouble makers in the society. Some advised them to come out of Assam and visit the country with a vivid sense of nationalism with pride. A few urged them to raise voices against the illegal Bangladeshi Muslims, who have emerged as a threat to the locals of Assam. They strongly argued that Asomiyagiri will not survive if those illegitimate foreigners start dominating the politics of the country in future. The ecstasy of success in Sibsagar was also short lived, as a rape incident shook the conscience of the entire Assamese population. A minor at Dhing area in central Assam faced gang rape on 22 August as she was returning home from tutorial classes in the evening hours. At least three youths belonging to the Muslim community on a two-wheeler chased the class x girl and finally overpowered her. Locals found her in an unconscious condition on a roadside and sent her to a nearby health centre. Later she was shifted to Nagaon town for better treatment. Hundreds of Assamese women supported by students hit the street and condemned the police forces for its repeated failure to protect the women in their locality. A arge number of angry protesters sat on the road with a bright Sunlight on their heads alleged that months back an aged lady was raped in their locality, where the police did only cover ups. They accused the habituated rapists as being suspected migrants and demanded justice for the victim girl. A few of them even chanted slogans demanding an encounter (meaning extra judicial killing) for the monsters. Meanwhile, following a call by the Dhing unit of All Assam Students’ Union (AASU), all commercial establishments and educational institutions were closed in the locality. They demanded stringent actions against the culprits. Criticizing the State home department for its failure to protect the women in their own places, the agitators insisted that the indigenous females must be safeguarded at any cost. The protest demonstrations in Dhing continued for days demanding the arrest of all criminals involved with the fateful incident. Realising the charged situation, Assam chief minister Himanta Biswa Sarma, who was full of praise for the Sibsagar resolution, made a stern comment through his social media handling over the Dhing incident. Expressing serious concern over it, Sarma (also in charge of State home portfolio) directed the State police chief GP Singh to rush to the location and ensure swift actions against the monsters. He asserted that the horrific incident at Dhing, involving a minor, was a crime against humanity and the government will not spare the perpetrators. And the news broke in next day morning hours that one of the prime accused in the gang-rape died by drowning as he tried to escape police custody by jumping into a pond. Tafajjul Islam, who was arrested after the horrible incident, was taken to the place where it took place for recreating the crime scene. According to the police personnel on duty, Tafazzul attacked them and tried to escape. After two hours of search by State Disaster Response Force personnel, his body, still handcuffed, was recovered from the pond. The local villagers did not join in his cremation, as it was conducted by the close family members only. Meanwhile, a number of protest rallies were organized in different parts of Assam supporting the demand of Dhing-lady agitators. A group of indigenous people’s organisations even issued a deadline to Miya Muslims (indicating Muslims of Bangladesh origin) to leave upper Assam within a week. They were loud & clear that the Dhing rape was committed by the Miyas only and urged the government to do the needful. Representatives of All Tai Ahom Students Union, Bir Lachit Sena, Asomiya Yuva Manch, Asomiya Mahila Manch, All Assam Adivasi Students’ Union, All Assam Chutia Students’ Union, All Assam Sonowal Kachari Students’ Union, etc termed the Miyas as cancerous to the Assamese society and insisting on a quick eradication. ----- Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://www.newageislam.com/interfaith-dialogue/assamese-illegal-bangladeshi-miyas-cancerous-society/d/133036 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

Muslims Protest Character Assassination Of Prophet Mohammad By Islamophobes, But Revere Source Books Of These Allegations By Imam Bukhari, Imam Muslim, An-Nasai, Abu Dawood, Al-Tirmidhi, Ibn-E-Maja, Tabari, Behaqi, Ibn-E-Qadama, Etc

By Sultan Shahin, Founder-Editor, New Age Islam 26 August 2024 Instigated by politicians and possibly so-called “Ulama,” some Muslims are protesting the alleged character assassination of Prophet Mohammad (peace be upon him) by an Islamophobe. This keeps happening every few months. Any time someone wants some Muslims to get arrested, their houses demolished, he has to only repeat an incident from revered Islamic books of Hadees, Fiqh or History. This kind of protest has been going on in India for long, particularly since Imam Khomeini instigated Muslims on the Salman Rushdie’s book Satanic Verses. These Satanic verses, like all attempts of the character assassination of Prophet, came from a revered book of Hadees, the alleged and mostly concocted, sayings of the Prophet. Most Indians had heard of the book Satanic verses from a news item that this book had been banned in India. And yet Muslims came out protesting on the streets of what was then Bombay and happily lost several lives in police firing. Now they are happily getting arrested under various charges that will keep them in prison for years without bail. With their houses demolished, jobs gone, what will they do outside prison anyway. But the story of protests over blasphemy in the subcontinent began with Ilm Deen, also written as Alimuddin (4 December 1908 – 31 October 1929). He was an Indian Muslim carpenter who assassinated a book publisher named Mahashai Rajpal for publishing the book “Rangila Rasul,” which was considered derogatory towards the Islamic prophet, Muhammad, by Muslims. He was executed for this crime. Alimuddin, was given the title ghazi (a Muslim warrior victorious in battle against the opponents of Islam). In Pakistan, a full-length feature film was produced on the life of Alimuddin and screened on television worldwide. (From Wikipedia) For me the most instructive of Indian Muslim psyche is the following episode: “While putting his body in the grave, the national poet of Pakistan, Allama Iqbal, who authored the poem, Saare Jahan Se Achha Hindustan Hamara, said emotionally, “This uneducated young man has surpassed us, the educated ones.” “Not many people have the guts to do what Ilm-ud- Din did for all of us.” (Google search) If Allama Iqbal could say this, what can I say about average Muslims. I haven’t read “Rangeela Rasool,” nor have I watched what the present Islamophobe Ramgiri has said. But I doubt any Islamophobe’s imagination can go beyond what our revered Hadees books say to denigrate the Prophet and his companions. They must be only quoting from our revered Hadees and Fiqh books or from Tabari’s History of early Islam. While reading these books I often wonder, didn't Sahaba have anything better to do than record their pornographic activities? And how come so many revered Muhaddeseen and Imams have authenticated them in the past and continue to do so until today. Shouldn’t Muslims be asking where did the Prophet and his companions find so much time to remain constantly obsessed with sex, in the midst of Makkan attacks, bloody battles and night long prayers that would lead to Prophet’s swollen feet and so on. A prophet who married at the age of 25, a widow aged 40 and remained loyal to her till she died at the age of 65, had all his children only from her, though he married other widows and one virgin later, for various political reasons; can such a person be portrayed by his own constant companions, who were willing to give their lives in his cause, as a sex maniac. And these companions themselves had so much time for recounting so many sex stories related to the Prophet and themselves that it would fill thousands of pages of Hadees and History books. I hope some of my Muslim brothers and sisters who are angry at Islamophobic attempts at character assassination of Prophet Mohammad will start filing FIRs against those Islamic institutions that teach books by Imam Bukhari, Imam Muslim, an-Nasai, Abu Dawood, al-Tirmidhi, Ibn-e-Maja, Tabari, Behaqi, Imam Abu Hanifa, Imam Malik, Ibn-e-Qadama, etc. Fatawa e Aalamgiri, the law book composed during the long reign of Mughal Emperor Aurangzeb Aalamgir and taught to our Fuqaha also contains material that can be considered blasphemy. An Islamophobe out to get Muslims sent to prison and their houses demolished doesn’t even need to exercise his imagination to find material for Prophet’s character assassination. He only needs to open any Hadees book or Tabari’s history, which are now most conveniently available online in pdf format. While most Ulama have read and enjoy teaching these books including their pornographic content, many a common Muslim may not be familiar with these books. So, I am quoting below excerpts from a thinking Muslim Dr Shabbir Ahmad’s book “The Criminals of Islam.” Dr Shabbir has most meticulously compiled some of these illustrations from the most revered of all Hadees books, Imam Bukhari’s Sahih (authentic). Wrongs from the ‘Right’ Bukhari Most of the references given here belong to Bukhari published by Madina Publishing Company, Karachi, 1982, Printer Hamid & Co. The translator is “Maulana” Abdul Hakim Khan Shahjahan Puri. At the outset, please know that a great scholar of Islam, Ubaidullah Sindhi concedes, "I cannot teach Bukhari hadith to any youngster, or to a non-Muslim because of shame" (Preface to Ilham-ur-Rahman). Let’s explore why he said this… Mahmood bin Rabe narrates, “I still remember when I was five years old, the Holy Prophet rinsed his mouth and then poured the water into mine” (Kitabul Ilm vol.2, hadith 77). Could the Exalted Prophet hold any human being at that level of inferiority? Kitabul Ilm Ahadith 91, 92, 93 states: The Prophet’s cheeks turned red, his face became red with anger . . . and so on. This statement is absolutely at variance with the Prophet’s character, and appears to have been fabricated to defame him. This is only one of the hundreds of such narratives that portray him to be a man of temper. The Holy Prophet, in fact, was a cool-minded person with exceptional self-control. Prophet Solomon boasted that he would impregnate one hundred women in one night, but only one woman became pregnant and gave birth to a half-formed child (Bukhari, Book of Nikah 3:110). This tragedy is reported elsewhere to have occurred because Solomon did not say "Insha-Allah” before going to his hundred wives. The (Exalted) Messenger used to visit all nine of his wives every night (Bukhari, Book of Nikah 3:52). On the other hand, Bukhari repeatedly narrates that the Holy Prophet used to stand at prayers all night. So much so that his feet used to swell. The Holy Messenger used to have intercourse with all of his wives in one hour of the day and night (without taking a bath) and these (wives) were eleven. The narrator tries to pre-empt an objection by stating that he (the Holy Prophet) had the (sexual) power of 30 men (Bukhari, Book of Bath 1:189). The Mulla mind has so terribly affected our masses that even derogatory statements such as this become praiseworthy. The Holy Prophet was a perfect guide to humanity. He was not a man of unbridled desire. The women who lived in his household were primarily there for shelter. Only a contemptuous mind can perceive the Mothers of Believers as objects of pleasure for the Prophet. Bukhari highlights the above hadith by putting a special heading: “to have sex with many women with only one bath.” The Prophet said that the best man amongst his followers is the one who has the greatest number of wives (Bukhari, Book of Nikah 3:52). The Qur'an (49:13) tells us that the best person is the one who is best in conduct. The Holy Prophet asked, “Who will buy this slave from me?” Hazrat Naeem bought him for 800 Darham (Bukhari, Kitabul Ikrah p.669). Did the Prophet sell slaves?! Aisha said to the Prophet, “Won’t you rather graze your camel onto a tree whose leaves have not yet been grazed?” Arwa bin Zubair said that Aisha meant she was the only virgin the Prophet had married (Bukhari, Book of Nikah 3:55). The Prophet disapproved of his companion Jabir’s plan to marry a widow and asked, "Why did you not marry a virgin so that you played with her and she played with you?" (reference same). (Actually) The Holy Prophet was extremely compassionate to widows and divorced women. Hazrat Ali stated that he suffered from “jiryan” (drainage of prostate secretions) constantly (Bukhari, Kitabul Ilm p.150). This fictitious condition is widely believed in the East to take away manhood completely. Someone is trying to dishonour the great mujahid of Islam. The sun rises between the two antlers of Satan (Bukhari 2:134). Prophet Abraham lied three times (Bukhari, Book of Nikah 3:57). After insulting the Patriarch of Faith, the narrator goes on to justify the accusation with lame arguments. After the fall of Khyber, people described the beauty of Safia Bint Hui, the new bride of a slain enemy soldier. The Prophet chose her for himself. On the way to Madina he stopped and had intercourse with her. His companions did not know if she was a wife or a concubine. Later, a veil was drawn between her and the men-folk and they came to know that she was a wife (Bukhari, Book of Sales and Book of Nikah 3:59). Elsewhere, the narrator of the wicked story states that Safia was initially given to Wahia Kulbi, but because of her beauty, the Prophet chose her for himself, and asked Wahia to pick another woman. An important reminder: The Qur'an (47:4) ordains that prisoners of war are to be freed either for ransom or as an act of kindness. There is no third option. How could the Prophet and his holy companions enslave human beings? The Prophet said, “Bad luck, misfortune and doom can exist in a wife, a home and a horse” (Bukhari, Book of Nikah 3:60). “After my time, the greatest tribulation for men will be women” (Bukhari, Book of Nikah 3:61). The Prophet said to a man, "I make you the owner of this woman because you can recite some Surahs of the Qur'an" (Bukhari, Book of Nikah 3:69). “A woman presented herself to the Prophet. He intently gazed at her from head to toe and then lowered his head” (meaning she did not interest him) (Bukhari, Book of Nikah 3:71). Have you noted the degradation of women in the above five ahadith? Could these be the words and deeds of the Holy Prophet? The Qur’an testifies that the Exalted Prophet was the best in conduct (68:4) and a model for all mankind (33:21). When the Prophet married Aisha, she was 6 years old, and the marriage was consummated when she was 9 (and he was 54) (Bukhari, Book of Nikah 3:75). On the other hand, the Qur'an ties marriage to adulthood and mental maturity by declaring marriage a solemn covenant (4:21). There is strong historical evidence contrary to Bukhari, but our Mulla loves nothing but trash of this kind. The Holy Prophet never did anything against the Qur’an. “His character was the Qur’an,” (Hazrat Aisha). I saw that most of those entering the gate of hellfire were women (Bukhari, Book of Nikah 3:97). Fitna (tribulation) is in the East (Bukhari, Book of Talaq 3:132). We seriously doubt that the Holy Prophet, called the “mercy for the worlds” by Allah, could confine his vision to East or West. Aisha said to the Prophet, “Ah! My head is bursting.” He said, “I wish it did.” Aisha responded: “You want me to die so that you can spend the next night with another wife” (Bukhari, Book of Medicine, vol.3). Run from the leper as you run from the lion (Bukhari, Book of Medicine 3:259). Against this see the contradiction in several sources: “There is no such thing as a contagious disease.” A man inquired, “We earn income from these bondwomen, (other narratives mention prostitution) so can we do coitus interruptus with them?” The Prophet said, “There is no sin in doing that” (Kitabul Qadr 3:543). The most famous Mulla of the 20th century, Maudoodi, comments on this hadith that it is alright for a master to marry off a slave girl to another while using her for all personal services (except sex) (Tafhim 1:340). Some people got sick in Madina. The Prophet advised them to drink camel's urine and milk. After they became well, they killed a shepherd. The Prophet ordered that their hands and feet be chopped off and their eyes enucleated. They were laid on burning sand. When they asked for water it was denied them. So much so that they tasted sand until they died (Kitabul Mahrabain and Kitabut Tib p.254). Dear Reader, could the compassionate and merciful Prophet order torture on human beings? Is it possible that the narrator of this hadith wants to portray the Holy Prophet as barbaric? Could this narrator be a true Muslim? Seeing a black woman in a dream is the sign of an oncoming epidemic (Kitabul Ta'abir). Alas, the poor woman! Here comes more… The Prophet’s wives awoke late one morning. He said, “Many women who are dressed up in this world will be raised unclothed in the Hereafter” (Kitabul Fatan 3:718). Some Muslims sided with Mushrikeen and idolaters and invited them to attack the Prophet! (Kitabul Fatan 3:723). The Qur’an mentions all of the Holy companions as staunch believers (8:74) with whom Allah was pleased (9:100). The Exalted Prophet said, “I will be the first one to regain consciousness in Qiamat, but I will find prophet Moses holding the foot of the Throne of God (Hadith 1750 p.784). This hadith has obviously been contrived by some non-Muslim to indicate the superiority of Prophet Moses over Mohammad (SA). I was walking outside and suddenly saw the angel of Hira sitting on a throne that filled the earth and the sky. I was terrified so much that I was about to fall to the ground (Hadith 471 p.224). The Exalted Prophet was the most courageous person the planet has ever seen and angels are not fond of playing tricks with prophets. Ali Murtaza and Fatima prayed only when they could get up from sleep. The Prophet rebuked them, "Man is more contentious than all other things" (Kitabul Aetesam). The Prophet allowed Mohammad bin Muslima to kill a non-Muslim, Kaab bin Ashraf, through deception (Kitabul Jihad 2:134). The Prophet used to become very restless and frightened whenever he saw the sky overcast (Bukhari, Beginning of Creation 2:213). The Holy Prophet preached against omens and superstitions and was a man of great courage. Hoors (beauties of heaven) will be full-breasted and free of menstruation (Bukhari, Beginning of Creation 2:225). Important Note: Hoor is plural in Arabic meaning “intelligent and righteous companions”. Ahwar is the male gender and haoora is the female. The promise of such companions in Paradise is referred to in the Holy Qur’an 44:54 and 52:20. For centuries, our historians and Imams have portrayed hoors only as voluptuous women of Paradise. The hellfire complained to Allah, "One part of me is eating the other part." So, the hellfire was allowed two breaths - one in summer and one in winter. That is how you see the change of seasons (Bukhari, Beginning of Creation 2:231). Azan, (the call to prayer), puts Satan to flight, expelling gas as he runs away (Bukhari Beginning of Creation 2:237). Satan rests at night in your noses (Bukhari, Beginning of Creation 2:241). A rooster sees angels, and a donkey sees Satan (Bukhari, Beginning of Creation 2:213). Rats are the lost tribe of Israel because they drink not the camel's milk, but drink goat’s milk (Bukhari, Beginning of Creation 2:244). The camel was prohibited as a food source for the Israelites. The above statements need no comment except that only a foolish mind can accept them as coming from the wisest man the planet has ever known. Five animals are sinful, so kill them even in Makkah: rat, scorpion, eagle, crow, and a biting dog (Bukhari, Beginning of Creation 2:245). The Prophet ordered the killing of dogs (Bukhari, Beginning of Creation 2:247). Elsewhere it says the killing of all black dogs was ordered. Woman was created from the rib so she will always remain crooked. Leave her crooked (Bukhari, Beginning of Creation 2:251). This is a Biblical statement. Later, it adds and reap advantage. The Qur'an does not state that woman was created from a rib. Prophet Job was bathing. Locusts of gold started raining on him (Kitabul Anbia). Mamoona said that she gazed at the Prophet taking a bath after intercourse, until she saw him wash his private parts (Bukhari, The Book of Bath 1:193). The Prophet declared that modesty is a part of faith. Modesty and faith are tied together. However, for centuries our Mullas have been repeating, “There is no shame in religion.” Many a woman has been dishonoured on this assumption. A hadith was made up in the name of Hazrat Aisha praising Ansari women for asking questions without concern for modesty or shame. To our Imams and Mullas, questions of religion comprise in great part of sex, bath, menstruation, concubines, multi-marriages, divorce, and the like. Witness another example of shamelessness: Abu Hurairah reported, "When tips of the genitalia meet, and the man sits between the woman's legs and pushes, a bath becomes obligatory” (Bukhari 1:95, chapter 201). Thanks for the details! Aisha said, "The Prophet used to place a pillow in my lap even though I would be menstruating, and then he would recite the Qur'an" (Bukhari, Book of Bath). Can even an ordinary Muslim, do this?! If the Prophet wanted to have intercourse with a menstruating wife, he ordered her to tie a loincloth even though the menstruation would be at its peak. Then he had intercourse. Whoever has concocted this hadith adds a contrary statement: Aisha said, "No one of you has as much control over his desire as the Prophet had!" (The Book on Menstruation 1:98, chapter 207). Abu Hurairah narrates that the Prophet said, "I was praying. Satan came in front of me and tried to force me to break my prayers. Allah gave me control over him and I threw him down. I thought of tying him with a pillar so that you could see him in the morning (Bukhari 1:469, chapter 766). According to another hadith, which agrees with the Qur'an, there is a Satan (temptation) within each person. Fasting castrates (Bukhari 1:685). No comments. Aisha relates, “The Prophet used to have intercourse with us and kissed us while he was fasting.” Then she shied away smiling (Bukhari 2:691). Khola bint Hakeem presented herself to the Prophet. Aisha exclaimed, “The woman does not feel ashamed of saying this!” However, the Prophet started receiving a revelation and Aisha complained, “O’ Messenger of Allah! I see that your Lord rushes to fulfil your desires” (Bukhari, Kitabun Nikah p.67). Here, some criminal is trying to create doubt in the Holy Revelation. The summary of hadith #309 is that an angel writes a person’s fate while he/she is in the mother’s womb, whether it will be a male or female, good or bad. Money, age, death, etc. are also predestined. Dear Reader, no wonder that thinking minds ask why then it was necessary to reveal Allah’s Guidance! Now begins the Book of Salat (in Bukhari): Hadith #339 states that in Makkah the roof of the Prophet’s house ripped itself apart and in descended the angel Gabriel. “My breast was then opened up and washed with the water of Zam Zam. Then a platter of gold filled with faith and wisdom was poured into my chest, which was then closed. Then the angel held my hand and took me straight to the heavens.” Please note here that Meraj, or “ascension,” is being described and there is no mention of Jerusalem. What about the Centaur, “Al-Burraq”! And if faith and wisdom were surgically poured into the chest of the Holy Prophet doesn’t he cease to be a model for humanity? Other hadith state the Holy Prophet was sleeping at Umm Hani’s house during this event, a covert slander. In the same book, in hadith #339, you find the story of Moses advising the Prophet time and again that he return to God to reduce the number of daily prayers (from 50 to 5). It appears that some Judaic mind is trying to prove the superiority of Moses to Mohammad. It is also to be remembered that Allah is Omnipresent. He is not confined to the heavens. So, someone going to meet with Him there is a non-Qur'anic concept. Surah Asra 17:60 makes it clear that it was a dream of the Prophet which became a test for people. People told Aisha (the mother of believers) that Salat becomes null and void if a dog, a donkey, or a woman comes in front. Syedah Aisha said, “You made us dogs” (#484). The Messenger of Allah addressed his wife Safia as “O’ you bald-headed perished one!” (Bukhari, Kitabut Talaq p.143). Dear Reader, many of the passages in this book are disturbing. We have copied them with a heavy heart. This work has been undertaken so that our younger generation does not think of these insults as a part of Islam. It is important that these anomalies be seen as the defamations they are. Umro bin Maimoon reported, “I saw a monkey surrounded by a swarm of other monkeys. He had committed adultery with a female monkey. So, all monkeys stoned him to death. I cast stones, too.” A variation of this hadith reports, “The female monkey had been lying down with a middle-aged male when a young male came and gestured with his eye. The female slowly pulled her hand away from under the head of the middle-aged monkey and tiptoed away from him. Then she committed adultery with the young monkey. The older monkey got wind of what had happened so he yelled and gathered around him all monkeys in the vicinity. They stoned both (the adulterers) to death!” (Bukhari 2:261). Dear Reader, does this insult need a comment except that our Mulla brings it up to support stoning, which is not ordained in the Qur’an. Do you ever see an animal born with deformed organs? (Bukhari 1:525). Animals are born with deformities. Someone in this narration is trying to attribute his ignorance to the most knowledgeable man of all time. Abdullah Ibne Umar was reciting the Qur'an. When he reached verse 2:223, he asked Naafe whether he knew the application of this verse. Then he went on to explain as: “Your women are your tilths therefore go to your tilths, as you please. If you wish, go into her…(Bukhari 2:729). It is astounding that even the original Arabic text leaves a blank space here! When a woman refuses to come to her husband’s bed, angels curse her until she returns (Bukhari, Book of Nikah p.96). Read hadith #228 and 229 and countless similar ahadith which dwell upon proving the eternal junbb state of the Holy Prophet. Junbb signifies the state of uncleanliness after sexual intercourse. The reader need only refer to the Book of Bath in Bukhari Volume I. The Holy Prophet was the busiest man on earth bringing about the greatest revolution of human history. How could he have time for this extravaganza?! Hadith #185 narrates that once the Holy Prophet asked for a bowl of water. He washed his hands and face in it. Then he rinsed his mouth in it and after that ordered Abu Musa and Bilal to drink from that used water! Respected Reader, if you can make your children and non-Muslims drink this brand of Islam, more power to you! The Book of Bath #246: Abu Salma and the brother of Aisha went to Aisha to learn about the bath after sexual intercourse. She procured a container of water and took a bath. There was a veil between them and her. Would even an ordinary woman stoop so low? If there was a veil how could that be a demonstration unless the veil was a see-through partition? Wasn’t verbal instruction enough? Only an imbecile mind would accept the authenticity of such “traditions”. In hadith #261 Syedah Mamoona is said to be not only watching the Holy Prophet unclothed but also carrying out a running commentary. Hadith #273 states that Umm Hani, who was not even one of the household, saw the Prophet bathing. According to the narrator in #276, Abu Hurairah suddenly disappears from the scene. Later, when the Prophet asks him the reason, he replies, “I was a junbbi.” By now you know what a junbbi is. The Holy Prophet passed a group of women. He said to them, “Ladies, give alms, because I have seen you burning in hell in great numbers.” When the women asked the reason for it, he said: ¬ “You women curse too much!” ¬ “You are ungrateful to your husbands.” ¬ “In spite of being deficient in intellect as well as in religion, you are capable of prevailing over a man of wisdom; you are a creation the like of which has never been seen.” ¬ “Is not the testimony of a woman one half that of a man? This is the measure of deficiency of your intellect!” ¬ “And mind you, when a woman has her periods she is not allowed to pray or to fast. This is the measure of your deficiency in religion.” Dear Reader, the Qur'an stresses gender equity. The Creator designed the physique and physiology of men and women. So the question of deficiency in intellect and religion does not arise. “Traditions” of this nature were fabricated for enslavement of women. Hadith #305 too is a grave insult to aesthetics and common sense. Narrating the method of achieving purity after menstruation, it is advised that the woman grab a cotton swab scented with musk, then touch the area tainted with blood (and Aisha demonstrates this method to a woman)! Kitabul Ilm Hadith #120 commits the most dangerous atrocity in Islamic theology: Abu Huraira narrates, “I learned two bags of knowledge from Rasul Allah (SA). One bag I have made public, but if I open the other bag people will cut my throat.” Dear Reader, Hazrat Abu Huraira could never utter such nonsense. This Hadith was concocted by Abdullah Ibne Saba to open the door for antagonizing the Qur’an through “hidden meaning” of the text. Doesn’t the Holy Qur’an testify that the Exalted Prophet conveyed the Divine message to the full extent? Was Abu Huraira the only companion of the Holy Prophet? This chapter was only a glimpse from the voluminous Bukhari. Can you believe that even today there are people on God's Earth according to whom denying a single narrative of Bukhari and Muslim Ahadith instantly renders a Muslim into a Kaafir (an infidel)? ------- Reference: The Criminals of Islam by Dr. Shabbir Ahmed https://www.newageislam.com/books-documents/the-criminals-islam-dr-shabbir/d/946 URL: https://www.newageislam.com/muslims-islamophobia/muslims-character-assassination-prophet-islamophobes-dawood-tirmidhi-maja/d/133035 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

Roots and Ramifications of Islamism and Islamist Terrorism: An Analysis of Anarchy, Chaos, Colonialism, and Foreign Intervention with a Focus on South Asia

By Grace Mubashir, New Age Islam 23 August 2024 The Rise Of Islamist Terrorism And Islamism In The Middle East Is A Multifaceted Phenomenon Shaped By A Complex Interplay Of Historical, Political, And Social Forces. Key Among These Are Anarchy, Chaos, Colonialism, And Foreign Intervention. Each Has Contributed In Significant Ways To The Conditions That Have Facilitated The Growth Of Extremist Ideologies And Groups. Main Points: 1. The Middle East has long been a region marked by both cultural richness and political turmoil. The dissolution of the Ottoman Empire after World War I, coupled with colonial interventions and regional power struggles, set the stage for the contemporary landscape of Islamic terrorism and Islamism 2. Understanding their impact requires a comprehensive examination of historical and contemporary events that have fostered the emergence of extremist ideologies and groups 3. Future actions should focus on stabilizing conflict-ridden regions, reevaluating foreign intervention strategies, promoting inclusive political solutions, and countering extremist ideologies to create a more stable and peaceful world. ------ The rise of Islamist terrorism and Islamism has been deeply influenced by a confluence of anarchy, chaos, colonial legacies, and foreign interventions. These factors have not only shaped the political and social landscapes of the Middle East but have also had significant repercussions in South Asia, particularly in India and Pakistan. This article explores how these elements have contributed to the growth of extremist ideologies and terrorist activities, providing historical context and suggesting future courses of action to mitigate these challenges. Colonial Legacies and Their Lasting Impact Colonialism has left an indelible mark on the political and social fabrics of both the Middle East and South Asia. The arbitrary borders drawn by colonial powers, especially the British and French, ignored the complex ethnic, tribal, and religious compositions of these regions. In the Middle East, the Sykes-Picot Agreement of 1916, which divided the Ottoman Empire's Arab provinces into spheres of influence, created states with artificial boundaries that combined antagonistic groups. This disregard for local dynamics has contributed to enduring instability and conflict. The imposition of Western institutions and values often clashed with traditional structures, fostering resistance and long-term resentment. In South Asia, the impact of British colonial rule is similarly profound. The partition of India in 1947, which created the separate states of India and Pakistan, was based largely on religious lines. This partition was accompanied by violence and massive displacements, which entrenched sectarian divisions that persist today. The colonial policy of "divide and rule" exacerbated existing social tensions, laying the groundwork for future conflicts. The legacy of these colonial policies is evident in ongoing sectarian and ethnic strife, particularly in regions like Kashmir, where historical grievances continue to fuel conflict and extremism. The Role of Anarchy and Chaos Anarchy and chaos have provided fertile ground for the rise of extremist ideologies and groups in both the Middle East and South Asia. In the Middle East, the collapse of central authority has been a significant factor in the proliferation of terrorism. The U.S. invasion of Iraq in 2003 is a prime example. The invasion, justified by the alleged presence of weapons of mass destruction, led to the toppling of Saddam Hussein’s regime and the dismantling of the Iraqi military and administrative structures. This created a power vacuum that was quickly exploited by extremist groups like ISIS, which capitalized on the ensuing chaos to establish a so-called caliphate. The instability and sectarian violence that followed the invasion allowed ISIS to attract fighters from around the world and perpetrate widespread atrocities. The Syrian Civil War, which began in 2011, further illustrates how anarchy and chaos can facilitate the rise of extremist groups. The conflict has led to a situation of lawlessness and fragmentation, allowing groups like ISIS and al-Qaeda to gain significant ground. The absence of a strong central government has enabled these groups to thrive and extend their influence, contributing to a prolonged humanitarian crisis and ongoing violence. In South Asia, the ongoing conflict in Afghanistan has similarly created an environment conducive to extremism. The Soviet invasion of Afghanistan in 1979, followed by the U.S.-led intervention in 2001, has led to prolonged instability and conflict. The power vacuum created by these interventions has been filled by various extremist factions, including the Taliban and al-Qaeda. The resurgence of the Taliban in recent years has highlighted the challenges of achieving lasting stability in a region plagued by conflict and lawlessness. Foreign Intervention and Its Consequences Foreign intervention has played a significant role in shaping the rise of Islamic terrorism and Islamism. During the Cold War, both the United States and the Soviet Union supported various factions in the Middle East and South Asia to extend their ideological influence. The Soviet invasion of Afghanistan, for example, prompted substantial support from the United States and its allies for the Mujahideen fighters. While this support was instrumental in driving out Soviet forces, it also contributed to the rise of extremist groups like the Taliban and al-Qaeda. The legacy of this intervention is still felt today, as these groups continue to impact regional and global security. In the Middle East, the U.S. invasion of Iraq in 2003 exemplifies the far-reaching consequences of foreign intervention. The invasion led to the dismantling of the Iraqi state, creating a power vacuum that facilitated the rise of ISIS. The ongoing instability in Iraq and the broader region has been exacerbated by the intervention, which failed to account for the complex sectarian and ethnic dynamics at play. Similarly, the broader U.S. strategy in the Middle East, including support for various regimes and groups, has often had unintended consequences, contributing to regional instability and the rise of extremist ideologies. In South Asia, foreign intervention has similarly influenced the rise of extremism. The involvement of external powers in Afghanistan, including the U.S., Russia, and neighboring countries like Pakistan, has contributed to the region's ongoing instability. The support for different factions and the subsequent power struggles have created a fertile ground for extremist groups. The Pakistani support for various militant groups, including those involved in the Kashmir conflict, has also contributed to the rise of terrorism and extremism in the region. Islamism as a Response to Failures of Secularism The rise of Islamism, or political Islam, can be understood as a response to the perceived failures of secular governance and foreign intervention. In the Middle East, Islamist movements emerged as alternatives to secular regimes and Western influence. The Muslim Brotherhood, founded in Egypt in 1928, sought to implement Islamic principles in governance as a counter to Western dominance. The Brotherhood’s influence has extended across the region, with varying degrees of success and impact. The Egyptian Revolution of 2011 and the subsequent rise and fall of the Muslim Brotherhood’s political power highlight the complex interplay between Islamist movements and secular governance. The Iranian Revolution of 1979 marked a significant turning point in the rise of Islamism. The overthrow of the Shah and the establishment of an Islamic Republic under Ayatollah Khomeini demonstrated the potential for Islamist movements to challenge secular and Western-influenced regimes. Iran’s success in creating a theocratic state provided a model for other groups seeking to replace secular governance with Islamic principles. This revolution has inspired various Islamist movements across the region, contributing to the rise of groups like Hezbollah in Lebanon and Hamas in Gaza. In South Asia, the rise of Islamist groups has been influenced by similar factors. In Pakistan, the desire to establish an Islamic state has driven the formation of various extremist groups. The Jamaat-e-Islami, founded in the 1940s, sought to create an Islamic state in Pakistan and has influenced various extremist factions. The rise of groups like Lashkar-e-Taiba and Jaish-e-Mohammed reflects the influence of Islamist ideologies and the desire to establish Islamic governance through militant means. The ongoing conflict in Kashmir, which has seen significant involvement from extremist groups, underscores the impact of Islamist ideologies in fueling regional conflicts. Future Trajectories and Recommendations Addressing the complex issue of Islamic terrorism and Islamism requires a multifaceted approach that considers the historical and contemporary factors contributing to these phenomena. In both the Middle East and South Asia, future actions should focus on several key areas: Stabilizing Conflict-Ridden Regions Stabilizing regions afflicted by anarchy and chaos is crucial in combating the rise of terrorism and extremism. In the Middle East, efforts should be made to support the rebuilding of state institutions and the establishment of effective governance. In Iraq and Syria, international support for inclusive political processes and rebuilding efforts can help diminish the appeal of extremist groups. In South Asia, addressing the ongoing conflicts in Afghanistan and Kashmir requires a concerted effort to promote stability and effective governance. This includes supporting peace processes and addressing the root causes of conflict, such as economic inequality and political repression. Re-evaluating Foreign Intervention Foreign interventions should be carefully assessed for their long-term impacts on regional stability. Future interventions should prioritize diplomatic solutions and support for local political processes rather than direct military action. In the Middle East and South Asia, this means engaging with regional powers in a manner that promotes stability and reduces the likelihood of exacerbating existing tensions. Additionally, addressing the root causes of conflict and supporting local efforts to achieve peace can help mitigate the impact of foreign interventions. Promoting Inclusive Political Solutions Encouraging inclusive political solutions that respect diverse ethnic and religious groups can help mitigate the rise of Islamism. In countries like Iraq, Syria, and Pakistan, supporting democratic movements and fostering dialogue among different factions can create a more stable and equitable political environment. Addressing grievances and providing platforms for peaceful expression can reduce the appeal of extremist ideologies. In South Asia, this includes promoting interfaith dialogue and addressing sectarian tensions that contribute to the rise of extremist groups. Countering Extremist Ideologies Countering extremist ideologies requires a comprehensive approach that includes promoting alternative narratives, supporting moderate voices, and investing in educational initiatives that promote tolerance and coexistence. Engaging with communities to address grievances and providing platforms for peaceful expression can help reduce the allure of radical ideologies. In South Asia, this includes supporting moderate Islamic voices and addressing the root causes of sectarian and ethnic tensions that contribute to the rise of extremism. Conclusion The rise of Islamic terrorism and Islamism in the Middle East and South Asia is the result of a complex interplay of historical and contemporary factors. Colonial legacies, Cold War interventions, regional chaos, and the search for political and religious identity have all played significant roles in shaping the current landscape. Understanding these dynamics is essential for developing effective strategies to address and mitigate the influence of extremist groups. Future actions should focus on stabilizing conflict-ridden regions, re-evaluating foreign intervention strategies, promoting inclusive political solutions, and countering extremist ideologies to create a more stable and peaceful world. ----- 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/islamterrorism-jihad/islamismislamist-terrorism-anarchy-colonialism-foreign-south-asia/d/133016 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

Madrasa Bashing And Clampdown Has Become The Order Of The Day

By Aftab Alam, New Age Islam 23 August 2024 With Islamophobia On The Rise, Madrasas Have Suffered A Great Loss Of Reputation. Depictions Of Madrasas In The Media Are Invariably Negative. They Are Accused Of Being ‘Nurseries Of Terrorism.’ ------ Madrasas are one of the largest systems of free education for Muslims in India. Though madrasas primarily focus on Islamic learning, they have played a significant role in spreading literacy, especially among the downtrodden and poor Muslims. Madrasas, once regarded as revered and venerated centres of learning, came under scrutiny in the aftermath of the 9/11 terror attacks in the United States (US) in 2001. With Islamophobia on the rise, madrasas have suffered a great loss of reputation. Depictions of madrasas in the media are invariably negative. They are accused of being ‘nurseries of terrorism.’ They are blamed for promoting a ‘narrow’ and ‘rigid’ worldview and causing great obstruction in the path of progress of the Muslim community. Madrasa bashing has become the order of the day. Today, as recent developments, especially in the BJP ruled states, indicate, madrasas are facing the most serious existential crisis in the country since inception. The root of the current crisis lies in a report of the National Commission for Protection of Child Rights (NCPCR) on “Impact of Exemption under Article 15(5) with regards to Article 21A of the Constitution of India on Education of Children in Minority Communities,” released in March, 2021. The report underscored that madrasas and other minority institutions are depriving children of their right to universal and quality education, with detrimental effects. Giving a new twist to the whole issue, a year later, NCPCR Chairman PriyankKanoongo expressed concern over Hindu students studying in government-funded and recognised madrasas. He said that keeping Hindu and other non-Muslim children in madrasas is not only a violation of their fundamental right to basic education but also a violation of Article 28(3) of the Constitution of India, which prohibits educational institutions from obligating the children to take part in any religious instruction, without the consent of their parent. In a shocking development, the BJP’s Assam government in December 2021 converted all "provincialised" madrasas into regular High Schools and withdrew the teachings of theological subjects from them. The State Madrasa Education Board was also dissolved. Chief Minister (CM) Himanta Biswa Sarma said that the government cannot bear the expenditure of religious education, and madrasas are not needed in 'New India.' The decision of the Assam government to shut down madrasas was challenged before the Guwahati High Court (HC) by their founders, which nonetheless in February 2022 upheld the validity of the Assam government’s decision on the ground that Article 28(1) of the constitution mandates that no religious instruction shall be provided in any educational institution wholly maintained out of state funds. Relying on the decision of the Supreme Court (SC) in the AzeezBasha case (1968), the court rejected the claim of the petitioners that madrasas enjoy protection as minority institutions. The HC held that the madrasas would cease to be a minority institution once they had been provincialised under the 1995 Act or the subsequent Acts. In yet another severe blow to Madrasas, a division bench of the Allahabad High Court in March 2024 declared the Uttar Pradesh Board of Madarsa Education Act, 2004, “unconstitutional” and violative of the principle of secularism. The HC held that the state has no power to create a board for religious education only for a particular religion and the philosophy associated with it. The court further held that while the students of all other religions are getting educated in all modern subjects, the denial of the same to the students of Madrasas amounts to a violation of both Article 21-A as well as Article 21 of the Constitution. The court asserted that the education being imparted in Madrasas is neither “quality” nor “universal” in nature. The HC also directed the state government to integrate the existing students of the Madarsa Board into the mainstream education system under government or private institutions. The High Courts, however, erroneously held madrasas as institutions wholly maintained out of state funds. The grant of aid to madrasas, fully or partially, will not alter the fact that they were established by the Muslim minority community and therefore enjoy protection under Article 30(1) of the Constitution. In the T.M.A. Pai case (2002) the 11 judge constitutional bench of the Supreme Court (SC) held that “a minority institution does not cease to be so, the moment grant-in-aid is received by the institution.” It means receiving ‘grant in aid’ from the state in the form of salaries and other emoluments of employees cannot deprive the founders of their rights under Article 30(1). The High Courts also incorrectly held that madrasas only provide religious instruction and ignored the fact that instruction in other subjects such as Arabic, Urdu, Persian, Tibb (traditional medicine) logic, philosophy, and other modern subjects is also imparted in them. It must also be underlined that, over the years, most Indian madrasas have already introduced modern subjects such as physics, chemistry, mathematics, computer programming, and social sciences, as part of their modernisation programme. Furthermore, as per SC’s landmark judgements in the D.A.V. College case (1972) and the Aruna Roy case (2002), religious education can be imparted even in ‘educational institutions’ fully maintained out of state funds. What is prohibited in Article 28(1) is ‘religious instruction’ which the court construed narrowly to include only rituals, modes of worship, observances, and traditions. The teaching of morals associated with a religion, which have an impact on secular aspects of life, is not prohibited. The Indian Courts have time and again held that the study of religion in educational institutions cannot be considered against the concept of secularism. The Allahabad HC was also wrong in holding that the UP Madrasa Act, 2004 violates the constitutional principle of secularism. The HC perhaps misunderstood the very spirit of secularism, which was very eloquently expressed by the SC in the TMA Pai case (2002). The SC held that the essence of secularism in India is the recognition and preservation of the different types of people, with diverse languages and different beliefs, and Articles 29 and 30 seek to preserve such differences and at the same time unite the people of India to form one strong nation. In the Pramati case (2014), the SC rightly held that by excluding the minority institutions from the Right to Education Act, the secular character of India is maintained and not destroyed. While the Assam government has already shut down all aided madrasas of the state and converted them into general schools, the decision of the Allahabad HC would effectively lead to the closure of around 25,000 recognised and unrecognised madrasas in UP. The possibility of their closure has left the future of over 27 lakh students, and 1.4 lakh teachers, and other staff in the lurch. Since January 2024, the UP state government has already discontinued the payment of honorariums of the Madrasa teachers appointed under the Madrasa Modernisation Scheme to teach subjects like Hindi, English, Science, Mathematics, and Social Science on the plea that the Union Government had stopped funding under this scheme in March 2022. Madhya Pradesh (MP), another BJP-ruled state, has also ordered a review of madrasas on the direction of the NCPCR, where allegedly students were being radicalised. In April 2023, the then CM of the state, Shivraj Singh Chouhan, said that fanaticism had no place in the state. In a recent order issued on August 16, 2024, the MP government issued an order to take strict action against madrasas affiliated with the state government or aided by state funds if children studying there are imparted religious education without their consent or the consent of their guardians. The state government claimed that non-Muslim students were being forced to get religious education and attend religious prayers without their parents' or guardians consent. The state government ordered strict legal action against such madrasas and threatened to stop aid and withdraw state recognition. In the last two years, the affiliation of more than one thousand madrasas has already been either cancelled or derecognised. Since 2020, the registration of new madrasas in the state has also been put on hold. For now, it seems, all our hopes are pinned on the apex court, which on April 5 stayed the Allahabad HC judgement. The SC held that the object and purpose of the Madrasa board are regulatory in nature, and the HC is not prima facie correct that the establishment of the board will breach secularism. In the opinion of the apex court, the HC also misconstrued the provisions of the Madarsa Act, which per se, did not provide for any religious instruction in an educational institution maintained out of state funds. The SC has already admitted the petition challenging the decision of the Assam HC. The stand of the BJP governments on madrasas is both hypocritical and outrageous. The BJP-led central government is promoting the teaching of the Sanskrit language, the Bhagavad Gita, the Ramayana, etc. in madrasas as part of the Indian knowledge system but it considers the teaching of Islam in these madrasas contrary to the principle of secularism. The central government has also recently established the Maharshi Sandipani Rashtriya Veda Sanskrit Sikhsha Board (MSRVSSB) to mainstream Vedic and Sanskrit education, but the establishment of Madrasa boards is being viewed as unconstitutional. ------ Aftab Alam is Professor at Aligarh Muslim University and heads its Strategic and Security Studies Department. URL: https://www.newageislam.com/islam-politics/madrasa-bashing-clampdown-bjpassam/d/133018 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

Tricolour’s Inherent Message: Sacrifice, Peace And Unity In Diversity

By Ram Puniyani for New Age Islam 23 August 2024 The Same Tiranga Has Also Been Used As An Instrument Of Intimidation, When Hoards Of Youth On The Pretext Of Religious Celebrations Take Out Their Rallies Waving Tricolour Through The Muslim Majority Areas Or Climb Up Mosques To Hoist Tricolour Particularly On Ram Navami Days! The Deeper Intent Of BJP In Har Ghar Tiranga Is Merely For Optics, Bereft Of The Deeper Commitment To The Message Inherent In This Flag, Sacrifice, Peace And Unity In Diversity. ------ On the occasion of this Independence Day (2024) NDA Government gave a call for the third edition of Har Ghar Tiranga (Tricolour in every house). This event first began in 2022 by the BJP government. It was a great surprise; as BJP’s ideological parent RSS has been opposed to the tricolour as the national flag all through, till 26th January 2001, when “According to the case, three activists Baba Mendhe, Ramesh Kalambe and Dilip Chatwani — along with others allegedly entered the RSS premises in Reshimbagh on 26 January in 2001 and hoisted the national flag there amid patriotic slogans.” A police case was registered against them and they were jailed (Case no 176), Nagpur 2001. They were acquitted and the 51 years of RSS not hoisting tricolour came to an end. Tricolour (that time with Charkha in the middle) had emerged as an inspiring flag during the freedom movement. When Jawaharlal Nehru became the President of INC 1929 Lahore session, he called upon the Nation to celebrate 26th January as Independence Day by hoisting the tricolour. IN contrast K. B. Hedgewar issued a circular on 21 January 1930 to hoist BhagvaJhenda (Saffron Flag). Circular instructed the members of RSS to assemble at 6 PM at the places where Shakhas met for “salutation to the National Flag, i.e., the Bhagwa Dhawaj.” Their argument was that the saffron flag represents the Hindu nation from times past so no need for a new flag. Anyway all those participating in the freedom movement adopted the tricolour flag except those who kept aloof from anti colonial freedom struggle, Muslim League (green flag) and RSS (Saffron flag). Savarkar of Hindu Mahasabha also stood for the saffron flag. M.S Golwalkar, the Second RSS Chief put forward the ideology of RSS vis a vis flag, he stated “It was the saffron flag which in totality represented Bhartiya [Indian] culture. It was the embodiment of God. We firmly believe that in the end the whole nation will bow before this saffron flag.” At every stage the RSS’s unofficial mouthpiece used to come out with editorials opposing tricolor and upholding the saffron flag. The flag committee was chaired by Dr. Rajendra Prasad, and had C. Rajagopalachari, Maulana Azad, K. M. Munshi and Dr. Ambedkar as its members. They considered all the other proposals and came to finalize Congress’s flag, the tricolour with the difference that the Charkha in the flag was replaced by Ashok Chakra with 24 spokes in the flag. While moving the resolution for the flag in the Constituent Assembly, Nehru with full appreciation of India’s history and culture saw the flag as a continuation of the glorious tradition of the past and hope for the future. His remarkably touching speech referred to the great sacrifices of Indian people to throw away the shackles of slavery. He also related it to Asoka and his international fame and message of peace and saw in it a bridge to the global community. As per Nehru, “We thought of a Flag which in its combination and in its separate parts would somehow represent the spirit of the nation, the tradition of the nation, that mixed spirit and tradition which has grown up through thousands of years in India… we have associated with this Flag of ours not only this emblem but in a sense the name of Asoka, one of the most magnificent names not only in India's history but in world history “ Despite this the RSS, Sangh Parivar, continued with glorifying of Hindu nationalist ideology. Golwalkar further wrote in "Bunch of Thoughts“. Even after Independence, it was the RSS which refused to accept the Tricolour as the National Flag. Golwalkar, while denouncing the choice of the Tricolour as the National Flag, in an essay entitled ‘Drifting and Drifting’ in the book, ‘Bunch of Thoughts’ (collection of writings/speeches of Golwalkar), wrote: “Our leaders have set up a new flag for our country. Why did they do so? It is just a case of drifting and imitating….Ours is an ancient and great nation with a glorious past. Then, had we no flag of our own? Had we no national emblem in all these thousands of years? Undoubtedly we had. Then why this utter void, this utter vacuum in our minds?” Savarkar too refused to accept the Tricolour as the national flag. Demanding its boycott, declared in a statement on September 22, 1941: “So far as the flag question is concerned, the Hindus know no flag representing Hindudom as a whole than the ‘Kundalini Kripanankit’ Mahasabha flag with the ‘Om and the Swastik’ the most ancient symbols of the Hindu race and policy coming down from age to age and honoured throughout Hindusthan… Therefore, any place or function where this Pan-Hindu flag is not honoured should be boycotted by the Hindusanghatanists [members of the Hindu Mahasabha]...” In a way this Har Ghar Tiranga is a clever move by the BJP Government. As per the changing times, it keeps its core agenda of Hindu nationalism unchanged and is adept to symbolic changes. It has a twin policy about symbols. On one hand to adopt some symbols which are very deeply rooted in the peoples’ psyche. On the other it has also tried to introduce celebrations of some days to promote divisive agenda. It has also floated the celebration of days (14th August) as ‘Partition Horrors remembrance day’ with the aim to propagate that partition led to the tragedy for Hindus, while keeping mum on the loss of Muslim community. The 25th December has been declared as ‘Good Governance day’ and has been promoted to mark Atal Bihari Vajpayee’s birthday. It is a deliberate attempt to undermine the celebration of Christmas. The same Tiranga has also been used as an instrument of intimidation, when hoards of youth on the pretext of religious celebrations take out their rallies waving tricolour through the Muslim majority areas or climb up mosques to hoist tricolour particularly on Ram Navami days! The deeper intent of BJP in Har Ghar Tiranga is merely for optics, bereft of the deeper commitment to the message inherent in this flag, sacrifice, peace and unity in diversity. URL: https://www.newageislam.com/islam-politics/tricolour-message-sacrifice-peace-unity-diversity/d/133013 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 Distinct Path of the Aalim: Exploring the Traditional Journey of Islamic Scholarship

By Kaniz Fatma, New Age Islam 23 August 2024 "Aalim" in Islamic Scholarship Main Points 1. The term "Aalim" is rooted in a rigorous curriculum prescribed by Islamic educational institutions, known as 'Darul Ulum or Jamia'. 2. The plural form, "Ulama," signifies a collective body of scholars, highlighting their role in interpreting and disseminating Islamic knowledge. 3. The curriculum includes subjects like Tafsir, Hadith, Fiqh, Arabic morphology, grammar, syntax, literature, and rhetoric, providing a comprehensive understanding of Islamic jurisprudence and theology. 4. Critics contend that the rigid definitions associated with being an Aalim may hinder the integration of new ideas and interpretations within Islamic discourse. 5. Despite the rise of digital platforms and the accessibility of diverse theological perspectives, many still uphold the significance of the Madrasa system as a bastion of authentic Islamic knowledge. ---- The term "Aalim," derived from the Arabic root meaning "to know," refers specifically to a learned scholar in Islamic studies who has graduated from a recognized Madrasa. This distinction is crucial, as it underscores the traditional educational pathways that shape religious scholarship within the Muslim community. Unlike the broader application of the term "scholar," which encompasses individuals with advanced degrees in various academic fields, an Aalim's expertise is rooted in a rigorous curriculum prescribed by Islamic educational institutions generally named as ‘Darul Ulum or Jamia’. The plural form, "Ulama," signifies a collective body of such scholars, highlighting their pivotal role in interpreting and disseminating Islamic knowledge. Understanding this definition is essential for appreciating the unique contributions of Ulama to both religious and societal contexts. The term "Aalim," deeply rooted in the rich Islamic scholarly tradition, serves as a multifaceted designation that encapsulates a profound level of religious scholarship attained through dedicated educational pursuits at reputable Madrasas. This specialized avenue of learning distinguishes itself from conventional secular academic establishments by immersing students in a comprehensive study of Islamic jurisprudence, theology, and various other core facets of the faith. Within this structured paradigm, aspiring scholars delve into a meticulously curated curriculum that extends beyond mere academic exploration to encompass profound spiritual growth and intellectual development. Subjects like Tafsir, which entails the complex exegesis of the Quran, emphasising layers of meaning and context for better understanding, are essential to the curriculum. Students also interact with the Hadith, which offers the Prophet Muhammad's priceless customs and sayings and acts as a fundamental manual for moral and ethical behaviour. Another essential subject, Fiqh, gives students an advanced grasp of Islamic jurisprudence and the ability to resolve difficult moral and legal dilemmas within the bounds of Islamic principles. In addition, the scholarly path of an Aalim includes a thorough investigation of the sciences and principles that underpin Hadith, Fiqh, and Tafsir, promoting a full understanding of the complex interactions among these fields of study. Students also study Arabic morphology, grammar, syntax, literature, and rhetoric, exploring the linguistic and literary facets that constitute the foundation of Islamic research. This multipronged strategy guarantees that Aalim becomes not just well-versed academic but also persuasive speaker and guardian of the prophetic heritage, representing a profound dedication to the conservation and sharing of sacred knowledge. A committed student at a prestigious university like Al-Jamiatul Al-Ashrafiya in Mubarakpur, Jamia Manzar-e-Islam in Bareilly, Dar al-Ulum Alimiya in Jamda Shahi, Dar al-Ulum Deoband in India, or Al-Azhar University in Egypt, for instance, is known in the community as an Aalim, signifying their profound comprehension gained through demanding coursework and steadfast adherence to the traditional methods ingrained in these prestigious institutions. These scholars undergo extensive academic training that focuses on theological studies, jurisprudence, and various other disciplines essential to comprehensively grasp Islamic teachings and practices, allowing them to emerge as respected figures capable of guiding others in matters related to faith and doctrine. Their profound devotion and diligent study of religious texts shape these individuals into exemplars of knowledge and wisdom, revered for their ability to interpret complex theological concepts with profound insight and clarity. These scholars grow into important members of the community by adhering to the traditional methods and receiving thorough instruction at these respected Madrasas. As a result, they are well-equipped to lead theological discussions and offer spiritual direction. The title of Aalim designates more than just recognition; it denotes a high degree of academic accomplishment attained via years of devoted study and unwavering devotion to the principles and teachings of Islam. As a result, these individuals become invaluable assets within the larger Islamic community due to their knowledge and commitment to scholarly endeavours. In contrast, individuals who earn advanced degrees in Islamic studies from secular universities may possess substantial knowledge but are not classified as Ulama unless they have completed the Madrasa syllabus. This distinction raises questions about the nature of scholarship itself. Some argue that the term "scholar" should encompass all individuals with expertise in Islamic studies, regardless of their educational background. However, proponents of the traditional definition emphasize that the Madrasa system instils not only knowledge but also a deep-rooted understanding of Islamic ethics and community responsibilities. Controversies surrounding the term often arise in discussions about modernity and the evolving role of scholars in contemporary society. Critics contend that the rigid definitions associated with being an Aalim may hinder the integration of new ideas and interpretations within Islamic discourse. For example, the rise of digital platforms for learning and the accessibility of diverse theological perspectives challenge the exclusivity of traditional pathways. Nevertheless, many still uphold the significance of the Madrasa system as a bastion of authentic Islamic knowledge, arguing that it preserves the integrity of religious teachings amidst changing societal landscapes. Thus, while the term "Aalim" carries a specific connotation rooted in traditional education, its interpretation continues to evolve, reflecting broader debates about the nature of scholarship and the role of religious authority in the modern world. In summary, the term "Aalim" is a well-defined concept within Islamic scholarship, signifying an individual who has graduated from a recognized Madrasa after completing a rigorous curriculum focused on religious sciences. Unlike the broader term "scholar," which can apply to anyone with advanced knowledge in various fields, an Aalim's expertise is deeply rooted in traditional Islamic education. This distinction underscores the importance of the Madrasa system in preserving authentic religious teachings and ethical frameworks. While debates persist regarding the evolving nature of scholarship and the inclusion of modern educational pathways, the role of the Aalim remains pivotal in guiding the Muslim community. Ultimately, understanding the definition and significance of an Aalim enriches our appreciation of the complexities surrounding Islamic scholarship and its vital contributions to both faith and society. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islamic-society/path-aalim-traditional-journey-islamic-scholarship/d/133014 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Syed Deedar Ali Shah Alwari: Scholar, Leader, and Guardian of Sunni Islamic Tradition

By Sahil Razvi, New Age Islam 23 August 2024 Syed Deedar Ali Shah Alwari (1856–1935) Was A Distinguished Figure In Sunni Islamic Scholarship, Widely Recognized For His Leadership, Scholarly Contributions, And Unwavering Commitment To The Muslim Community. As A Contemporary Of Ahmed Raza Khan Barelvi, Syed Deedar Ali Shah Was Actively Involved In The Anti-Ahmadiyya Movement And Played A Vital Role In The Leadership Of The All India Sunni Conference. ------ Syed Deedar Ali Shah Alwari was a renowned Sunni Islamic scholar, leader, and author. He was instrumental in Islamic education, led the All India Sunni Conference, and opposed the Ahmadiyya movement. He founded Anjuman Hizbul Ahnaf and left a lasting impact through his teachings, writings, and community initiatives. Syed Deedar Ali Shah Alwari was a leading Sunni Islamic scholar known for his deep knowledge and commitment to Islamic learning. He played a significant role in the All India Sunni Conference and was a vocal opponent of the Ahmadiyya movement. Founded Anjuman Hizbul Ahnaf to promote traditional Islamic education and spiritual enlightenment. Wrote numerous influential works on Islamic jurisprudence, theology, Sufism, and poetry, which are still respected today. His teachings, writings, and institutions continue to shape Sunni Islamic thought and practice, reflecting his lasting legacy in the Muslim community. Syed Deedar Ali Shah Alwari (1856–1935) was a distinguished figure in Sunni Islamic scholarship, widely recognized for his leadership, scholarly contributions, and unwavering commitment to the Muslim community. As a contemporary of Ahmed Raza Khan Barelvi, Syed Deedar Ali Shah was actively involved in the anti-Ahmadiyya movement and played a vital role in the leadership of the All India Sunni Conference. His influence also extended to the movement for the Shaheed Ganj Mosque, marking him as a significant religious and political leader of his era. Early Life and Education Born in 1856 (1273 AH) in Nawabpura, Alwar, Rajasthan, Syed Muhammad Deedar Ali Shah hailed from a respected family deeply rooted in Islamic scholarship and spirituality. His father, Syed Najaf Ali Shah, and his uncle, the revered saint Maulana Syed Nisar Ali Shah Alwari, greatly influenced his early education and spiritual development. From his uncle, he learned the Holy Quran, which laid the foundation for his lifelong dedication to Islamic learning and teaching. Syed Deedar Ali Shah's formal education began under the guidance of several distinguished scholars of his time. His initial studies in foundational Islamic texts were under Maulana Qamaruddin and Maulana Shah Karamat Ali, who provided him with a solid grounding in classical Islamic knowledge. He then pursued advanced studies in Fiqh (Islamic jurisprudence) and Mantiq (logic) under Maulana Shah Irshad Hussain Mujaddidi Rampuri. To further deepen his understanding of Hadith, he studied under renowned scholars such as Maulana Ahmad Ali Muhaddith Saharanpuri and Hazrat Maulana Shah Fazlur Rahman Ganj Muradabadi. His education culminated in a comprehensive mastery of Islamic sciences, making him one of the leading scholars of his time. He was also a contemporary and fellow student of prominent figures like Shaykh-ul-Islam Pir Syed Meher Ali Shah Golravi and Maulana Wasi Ahmad Muhaddith Suri, forming a network of scholarly exchange and spiritual camaraderie. Contributions and Activities Syed Deedar Ali Shah Alwari was not only a scholar but also a dynamic leader deeply involved in both religious and socio-political spheres. He played an instrumental role in the Pakistan movement, advocating for Muslim rights and identity in British India. His dedication to education and spiritual enlightenment was evident through his founding of Anjuman Hizbul Ahnaf, a madrasa committed to the propagation of traditional Islamic teachings. His approach to education was unique; he would often spend extended periods teaching specific subjects in depth. For instance, he famously spent an entire year teaching Surah Al-Fatiha, focusing on its profound meanings and implications. His lessons were transformative, inspiring many to adhere more closely to Sharia and repent for their sins. The impact of his teachings was so profound that it led to the conversion of many Hindus to Islam, further showcasing his influence and the appeal of his message. Syed Deedar Ali Shah's contributions extended beyond his immediate community. He was actively involved in the All India Sunni Conference, where he advocated for Sunni unity and the preservation of traditional Islamic values. His leadership was crucial in mobilising Sunni Muslims against the Ahmadiyya movement, which he and many other scholars viewed as a deviation from orthodox Islamic beliefs. Additionally, his involvement in the movement for the Shaheed Ganj Mosque demonstrated his commitment to protecting Islamic heritage and places of worship. He tirelessly worked to ensure that the mosque remained a symbol of Islamic faith and identity. Beyond his political and religious activism, Syed Deedar Ali Shah was a prolific writer and thinker. He authored numerous books on a wide range of Islamic topics, from jurisprudence and theology to Sufism and poetry. His writings continue to be studied and respected for their depth of knowledge and clarity of thought. His efforts to establish schools, mosques, and madrasas across the region ensured that Islamic education remained accessible to all, fostering a sense of community and spiritual growth. Legacy Syed Deedar Ali Shah's legacy is multifaceted, reflecting his diverse contributions to Islamic scholarship, education, and community leadership. His relationship with Imam Ahmed Raza Khan, a prominent Sunni scholar and reformer, further cemented his status within the Sunni Islamic tradition. Imam Ahmed Raza Khan granted his son, Mufti-e-Azam Pakistan Maulana Syed Abul Barkat, both spiritual permission and Khilafat(succession), underscoring the deep respect and trust he had in Syed Deedar Ali Shah's family and teachings. The establishment of Anjuman Hizbul Ahnaf remains a lasting testament to his dedication to promoting the "Maslak-e-Aala Hazrat," a school of thought within Sunni Islam that emphasises adherence to traditional beliefs and practices. This organisation continues to provide free Islamic education, ensuring that his mission of spiritual enlightenment and community service endures. His influence also extended into the realm of public service and community development. He was a key figure in the establishment of numerous social and religious institutions that aimed to uplift the Muslim community and provide essential services. His emphasis on education, charity, and social justice left a profound impact on the socio-religious fabric of his time, inspiring future generations to follow in his footsteps. Selected Works Syed Deedar Ali Shah Alwari was a prolific author, and his scholarly works have left a lasting impact on Islamic thought and scholarship. Some of his notable publications include: Tafsir Meezan al-Adyan, Hidayat al-GhawidarDuru al-Fawaid, Rasool al-Kalam, Tahqiq al-Masa'il, Hidayat al-Tariq, Suluk Qadriyah, AlamatuWahabiyyah, Fazail Ramadan, Fazail Shaban, Al-Istighasa min Auliya Allah, Ain Istighasa min Allah, Diwan Deedar Ali Farsi, Diwan Deedar Ali Urdu. Mazar Syed Deedar Ali Shah Alwari ------ Death and Final Resting Place Syed Deedar Ali Shah Alwari passed away on 22 Rajab 1354 AH, corresponding to October 20, 1935. His death marked the end of an era of profound scholarship and community service. However, his teachings, writings, and organisational efforts continue to resonate with Muslims around the world. His shrine, located at Gate Lahore in Mohalla Androon, Lahore, Pakistan, remains a site of pilgrimage and reflection for those who seek to connect with his spiritual legacy. It serves as a reminder of his enduring influence and the vital role he played in shaping the religious landscape of his time. Through his dedication to Islamic teachings, community leadership, and scholarly contributions, Syed Deedar Ali Shah Alwari left an indelible mark on the Sunni Islamic world. His life and work continue to inspire and guide future generations, ensuring that his legacy of knowledge, piety, and service to humanity lives on. --- Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/deedar-shah-alwari-scholar-guardian-sunniislamic-tradition/d/133015 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