Naseer Ahmed and the Seven Heavens

By Ghulam Mohiyuddin, New Age Islam 23 September 2024 Naseer sb.'s stretched attempt to align cosmology with the Quran's Seven Heavens is either self-deception or a desperate attempt to make a name for himself based on nothing. In Islam, each of the seven levels of heaven has a degree or grade according to which each soul is given a place. The righteousness of one’s deeds decides the level of heaven where one will reside after death. Here is what the Quran says about the Seven Heavens: He (Allah) it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete seven heavens, and He knows all things. (Surah 2, The Cow) The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving. (Surah 17, The Children of Israel) So He ordained them seven heavens in two periods, and revealed in every heaven its affair, and We adorned the lower heaven with brilliant stars and (made it) to guard; that is the decree of the Mighty, the Knowing. (Sura 41, Ha Mim). Now try to reconcile the above description of Seven Heavens with the galaxies. There are millions and millions of galaxies in the universe. To the naked eye, only 5 galaxies may be visible, but to God, of course, all of them are visible. God says, " We adorned the lower heaven with brilliant stars". So the lower heaven is the sky as we know it. The other six heavens presumably are layered over the sky, one over another. They are not "adorned" with stars. To think that these seven heavens have anything to do with the galaxies shows a desperate degree of eagerness to find a similarity when none exists. The Seven Heavens are nothing but the imagination of a seventh-century mind as to what lies above the sky and to interweave the layers resulting from such imagining to the levels of virtuous merit of those lucky ones who were assigned to go to Heaven on the Day of Judgment. Naseer sb. says, "The structure of the universe, with galaxies spread out across vast distances and potentially organized into large cosmic webs or clusters, could resemble a layered, expansive system." "Could resemble" is not a phrase one expects to see in a serious article. Naseer sb. says, "These galaxies, in a sense, could represent the "heavens" that are far beyond human reach, " "Could represent" suggests speculation as well as wishful thinking. Naseer sb. says, "The description in the Quran of the Universe made up of "seven heavens" in layers one above the other is remarkable. There was no way of knowing this. " In modern astronomy, there is no concept of the Universe being made up of layers lying one above the other. Trying to use ChatGPT to find science in the Quran or to find the Quran in science is foolish. ChatGPT can only spit out what it has been fed. Whatever you say to Naseer sb., he will now continue to present his false hypothesis as a genuine discovery. It is easy for him to do so because he has the unique gift of totally ignoring what others say. ----- Ghulam Mohiyuddin is a retired psychiatrist. URL: https://www.newageislam.com/debating-islam/naseer-seven-heavens/d/133262 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 Contrasting Behaviours of Believers and Hostile Apostates

By Naseer Ahmed, New Age Islam 23 September 2024 I have written several articles on misunderstood verses and explained their correct meaning in the light of the Quran itself in the case of its Muhkamat verses and with the help of science in the case of its Mutashabihat verses. If I were a hostile apostate, I would have used the opportunity to mock, ridicule and demean the Quran, which the apostates do. They have also published copious literature on the supposed errors and contradictions in the Quran. There are none. A believer who reads the literature of Islamophobes on the Quran’s supposed flaws may not have an answer to some. He will clear his doubt by asking a direct question. He has no hesitation in doing so. Whether his question is answered or not answered, he suffers no humiliation. However, a hostile apostate bent on proving the Quran wrong and faced with a formidable opponent who was never found wanting cannot risk asking a direct question. He suffers humiliation and loss of credibility with every question that he asks that fails to prove that the Quran is flawed. He, therefore, plays games such as pointing to Wiki Islam or an article by another apostate as “proof”. Imagine what happens to a hostile apostate who consistently opposes all articles that clear a misunderstanding with nothing more than rhetorical tricks, ad hominems, diversions, straw man arguments and other logical fallacies. He has no rational debate, and his opposition is purely ideological. One of the aims of the project of “Progressive Islam” is to rid it of its bigotry. However, what if a person who champions the project also bitterly opposes articles that promote inclusiveness, tolerance and interfaith harmony? The clear answer is that he wants progressive Islam but without the Quran. The project, for him, is only a front to destroy Islam. A person who shows such a marked cognitive bias, ignoring all evidence that proves him wrong, will end up believing in his lies and cannot get out of his self-created delusional world of disbelief. The Quran accurately describes their condition in the following verses: (Read what Allah says He does as a law of Human behaviour. Everything Allah does can be considered a law since Allah never changes His words and His Sunnat). (36;1) Ya Sin. (2) By the Qur´an, full of Wisdom, - (3) Thou art indeed one of the messengers, (4) On a Straight Way. (5) It is a Revelation sent down by (Him), the Exalted in Might, Most Merciful. (6) In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of Allah). (7) The Word is proved true against the greater part of them: for they do not believe. (8) We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see). (9) And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see. (10) The same is it to them whether thou admonish them or thou do not admonish them: they will not believe. (11) Thou canst but admonish such a one as follows the Message and fears the (Lord) Most Gracious, unseen: give such a one, therefore, good tidings, of Forgiveness and a Reward most generous. Allah presents even such people with several opportunities to redeem themselves. All they have to do is support the truth, but they always support a lie. (39:32) Who, then, doth more wrong than one who utters a lie concerning Allah, and rejects the Truth when it comes to him; is there not in Hell an abode for blasphemers? (33) And he who brings the Truth and he who confirms (and supports) it - such are the men who do right. (34) They shall have all that they wish for, in the presence of their Lord: such is the reward of those who do good: (35) So that Allah will turn off from them (even) the worst in their deeds and give them their reward according to the best of what they have done. Their condition is aptly described as: (7:175) Relate to them the story of the man to whom We sent Our signs, but he passed them by: so Satan followed him up, and he went astray. (176) If it had been Our will, We should have elevated him with Our signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect. (177) Evil as an example are people who reject Our signs and wrong their own souls. (178) Whom Allah doth guide, - he is on the right path: whom He rejects from His guidance, - such are the persons who perish. (179) Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle, - nay more misguided: for they are heedless (of warning). They always lie but cannot support even one truth, even when that truth supports their cherished project. This is a lesson for all. Is There Any Hope of Redemption for Such People? Allah’s forgiveness is always close at hand. All they have to do is make an effort in the right direction. The first step is the difficult one. The rest of the path is made easy by Allah. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/contrasting-behaviours-believers-hostile-apostates/d/133260 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 Curious Why Cow Vigilantes Are Silent on Beef Found in Tirupati ‘Laddus’

By Syed Ali Mujtaba, New Age Islam 23 September 2024 The Hindus in India were shocked to hear the news that scared ‘Laddus’ at the Tirupati temple contains beef, pork, and fish particles. Lab report of samples sent from Tirumala Tirupati Devasthanam to the National Dairy Development Board in Gujarat said: "The samples certify that beef tallow and animal fat - lard, and fish oil were used in the preparation of Ghee which was supplied to Tirumala had 19.7 % of such contents." (Photo: The Times of India) ------ This news also shocked the Muslims who are lynched, bruised, and battered in several parts of the country for alleged beef eating. Muslims are curious as to why Cow vigilantes are keeping silent on the beef controversy that erupted at Tirumala Tirupati Devasthanams (TTD). That means if Hindus are made to eat beef then it is an act of religiosity and piety but Muslims cannot do that, because for Hindus it’s a sacrilegious act. The cow vigilante that is on the prowl to kill the Muslims at the slightest pretext for eating beef, is in complete silence about how to defend the Hindus, when they have committed the same sin and whose punishment is death for the Muslims. The Venkateswara Temple at Tirumala, Tirupati, Andhra Pradesh is one of the wealthiest temples in the world. Its net worth is 3 lakh crore Indian rupees. The TTD net worth is more than the capitalization of Wipro, Nestle, ONGC, IOC, and many other companies listed in the Indian stock market. Many state governments in India, approach TTD to lend money on interest to pay salaries to its employees. The Tirumala Tirupati Devasthanams (TTD) trust oversees the upkeep of the Venkateswara Temple which receives 50,000 to 100,000 visitors per day. This makes this temple one of the most visited religious sites in the world, attracting 30 to 40 million visitors annually. The TTD prepares and distributes over 3,50,000 Laddus daily to the devotees. The Laddus are offered as 'Mahaprasadam' to devotees after the Darshan of the Lord Venkateswara Swamy. A simple calculation can tell how many Hindus have been made impure by consuming beef through the Laddus. A firefighting exercise is going on right now, and the blame game is moving in circles with each stakeholder saying I got nothing to do with this controversy. The first to issue clarification is the TTD saying that the divinity and purity of Srivari laddu is 'unblemished.' It adds that now it has set up a testing laboratory within its premises to avoid such controversy erupting again. Andhra Pradesh Chief Minister Chandrababu Naidu has alleged that previous CM Jagan Mohan Reddy was responsible for comprising religious ‘purity’ of the Hindus who were forced to consume adulterated ghee that contained beef. Andhra Pradesh Chief Minister Chandrababu Naidu blamed Jagan Reddy for stopping supplies from his Heritage Dairy, which had supplied Ghee to the TTD earlier. YSRCP leader Jagan Reddy has hit back at Naidu accusing him of politicizing the issue. The ex-Chief Minister has moved the Andhra Pradesh high court to demand an investigation into Naidu's claims, demanding action against him for ‘twisting’ facts. AR Dairy, a Dindigul-based firm in Tamil Nadu that was short-listed among the five companies to supply Ghee to the TTD is right now at the center of the controversy of supplying adulterated Ghee to the TTD. AR Dairy spokesperson told the media, "We used to supply ghee to the TTD till June- July but have stopped since then. We supplied only 0.1%, of the total supply made to the TTD from other sources.” In the same context when the Gujarat lab broke the beef story, some social media without verifying facts started attacking Amul Dairy for committing such a sacrilegious act. Amul Diary immediately issued a rebuttal and is now flinging FIRs against the media outlets that went gung-ho against the taste of India Company that brought white revolution in the country. Meanwhile, the Andhra Pradesh Chief Minister Chandrababu Naidu has ordered an SIT inquiry into the adulterated Laddus being distributed at the Shaivite temple in south India. He is also consulting Hindu priests to do the ‘Samprokshana’ (ritualistic purification) seeking forgiveness for the sin of consuming beef. The Hindu icon Yogi Adityanath and the Haridwar priest gang that has openly given a call to kill Muslims are total sixes and sevens on how to blame Muslims for waging 'Ladu Jihad' in the country. Trivia: I disguise myself as a saint or anybody oh Ghalib and watch the activities of the world. "Bana kar faqeeron ka hum bhes Ghalib Tamasha-e-Ahl-e-Karam dekhte hein" ----- Syed Ali Mujtaba is a journalist. URL: https://www.newageislam.com/interfaith-dialogue/muslims-cow-vigilantes-beef-tirupati-laddus-/d/133261 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

Shrine of Shah Wilayat: Where Scorpions and Snakes Show Unfailing Compassion

By Sahil Razvi, New Age Islam 23 September 2024 The Shrine of Hazrat Shah Wilayat in Amroha Is Famed for Its Non-Aggressive Scorpions, Reflecting The Saint's Miraculous Power and Message of Love Main Points: 1. The shrine of Hazrat Syed Hussain Shah Sharfuddin in Amroha is renowned for its scorpions, which do not sting visitors. 2. It is believed that with Shah Wilayat’s permission, scorpions taken from the shrine will not harm for a set period. 3. Shah Wilayat arrived in Amroha from Iraq in 1272 CE, and since then, no scorpions have harmed anyone at the shrine. 4. Folk tales link Shah Wilayat’s arrival with the miraculous behaviour of scorpions and snakes. 5. The shrine symbolizes love and humanity, attracting visitors from all religions. Shahe Wala Sharafe Deen Hain Ye Ke Jinse Amroha Jagmagaye Hazaaron Dargah Mein Saanp-Bichchu Magar Kisi Ko Na Kaat Khaye (He is Shah-e-Wala Sharfuddin, whose presence illuminates Amroha In the shrine, there are thousands of snakes and scorpions, but none should bite anyone) ~Abdur Rab Chaush Shrine of Shah Wilayat ------ India is the land of Sufi saints. Thousands of Sufis came here, and each had their own unique miracles. Some Sufis displayed miracles during their lifetime, while some revered saints continue to perform miracles even after leaving this world. Yes, we are talking about the shrine of Hazrat Syed Hussain Shah Sharfuddin. Located about 130 kilometres from Delhi, in the district of Amroha, Uttar Pradesh, lies a unique shrine known as the 'Bichchoo Wali Ziyarat' (The Shrine of Scorpions). This shrine is situated on Bijnor Road and houses the tomb of Hazrat Syed Hussain Sharfuddin Shah Wilayat. The most remarkable aspect of this shrine is that the poisonous scorpions found here do not harm humans; instead, they carry a message of love. However, regarding harmful animals, Islamic Sharia states that if they come to harm you, you are allowed to break your prayer and kill them. It is said that the scorpions present at Shah Wilayat’s shrine do not sting anyone. This might sound unbelievable, but the shrine's caretakers and visitors testify to it. According to the followers of the shrine, if you take these scorpions home with Hazrat Shah Wilayat’s permission, they won’t harm you. However, if the permission is granted for a duration of 8 days, the scorpions will not sting within that period, but after it ends, they will become dangerous again. This miracle has continued for the past 800 years, and those who witness it are left astonished. A devotee holding a scorpion in his hand ----- Many folk tales are associated with this shrine. According to Shakeel Ahmed, one of the shrine's caretakers, when Shah Wilayat arrived in Amroha from Iraq in 1272 CE, another Sufi saint named Shah Nasruddin was already residing there. He requested Shah Wilayat to leave, as the region already had several Sufi saints. He also mentioned that the area was infested with many snakes and scorpions, which would make it impossible for Shah Wilayat to stay. To this, Shah Wilayat responded, "They do not sting in my presence." Since then, the scorpions have not stung anyone. Even if someone brings a scorpion from outside, it will not harm anyone once it enters the shrine. A regular visitor to the shrine, Mohammad Rashid, shared his experience, saying that he frequently visits Shah Wilayat’s shrine and finds spiritual solace there. According to him, the stories about the scorpions at the shrine are absolutely true, they do not sting anyone. A few kilometres away from Hazrat Shah Wilayat’s shrine is another shrine of Hazrat Shah Nasruddin, where it is believed that lost donkeys and horses find their way to. If the owners visit the shrine and pray, they find their animals returned to them. Hasan Mohammad Abidi, another caretaker of the shrine, mentioned that one of the miracles of the shrine is that horses and donkeys do not defecate within the shrine’s premises. Hazrat Shah Wilayat arrived in Amroha in the 12th century. According to scholars, he came to Amroha on 2 Zil Hijjah, 670 Hijri (29th June 1272 CE), along with his father, Syed Meera Ali Buzurg, and other family members from Iraq via Multan. This was during the reign of Sultan Gheyasuddin Balban. However, some scholars believe that the family arrived in Amroha in 690 Hijri, during the reign of Sultan Jalaluddin Firoz Shah Khilji. Shah Wilayat received his early education at home, focusing on the Quran and Hadith. In spiritual matters, he was guided by Syed Jalaluddin, Syed Bahauddin, and Maulana Nasihuddin Suhrawardi. People from all religions admired him for his piety and knowledge. The shrine of Hazrat Shah Wilayat stands as a symbol of love and humanity. The behaviour of the scorpions here reflects the miraculous power of this saint, whose blessings have taught even the creatures to love humans. ----- Sahil Razvi is an author and research scholar specialising in Sufism and history. He is an alumnus of Jamia Millia Islamia URL: https://www.newageislam.com/islamic-personalities/shrine-shah-wilayat-scorpions-snakes/d/133263 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

An Apparel Has Nothing to Do with A Religion

By Sumit Paul, New Age Islam 23 September 2024 This refers to the news, 'Young Pakistani Women Are Reclaiming the Sari as Their Own ' (NAI, September 21). Indeed, an encouraging piece of news, I must say. An apparel has nothing to do with a religion. Two things will never go out of fashion, saree and long hair. It (saree) reveals, what's to be revealed and conceals, what's to be concealed. Though saree may seem cumbersome and difficult to carry, once accustomed, it's the most comfortable outfit. Unlike Jeans, Salwar-Kurta, Lahanga-Choli and whatnot, saree takes relatively longer time to wear. And what takes time is often sublime. Lord Curzon, notorious for dividing Bengal, had an aesthetic side. He was so enamoured of saree and the way it's draped over the body that he declared that the gowns and skirts of the west had no charm. 'Any other outfit makes a woman hideous to look at,' the laconic Viceroy opined and wrote to his mother who resided in England. Fort William College Library, Calcutta had in its possession a small piece written by Curzon: 'The lure of Benarasi (saree)'. That essay is now displayed at India House, London. It was Curzon, who helped the poor people engaged in weaving an elaborate Benarasi saree. Lady Curzon would buy 15-20 Benarasi sarees at a time and see to it that the weavers get full money in keeping with their painstaking efforts. She requested London's fashion outlets to take a shine to Banarasi sarees. It's said that Lady Curzon popularised the saree in the UK and from there, it became famous throughout Europe. Back to saree business, the most beautiful aspect of a saree is that whether it's cotton, silk or even synthetic, it looks fabulous. No other outfit accentuates a woman's curves and contours the way a saree does. Italian-French sartorial genius, the late Pierre Cardin called saree, ' a female's figure-friend.' Whether it's a hundred fifty rupees’ saree or a fifteen thousand rupees, a saree is a saree. When the English incarcerated Nawab Wajid Ali Shah at Metiabruz in Calcutta, the epicurean Nawab was so fascinated by saree that he thought Salwar-Kurta and Churidaar were just there to cover the body. He wrote a full chapter in praise of saree in his autobiography 'Parikhana.' It's the universal magic and mojo of a saree that even in Bangladesh, which is predominantly a Muslim country, women still wear saree and even young Muslim girls prefer it to the traditional Salwar-Kurta and Churidaar. I saw breathtakingly lovely Muslim lasses in Lahore, Karachi, Islamabad and other cities of Pakistan wearing sarees and they looked devastatingly, nay distractingly, gorgeous. This is an outfit that can integrate women of all countries and religions into a cohesive unit. A saree is a symbol of unity. One more exclusive quality that endears a saree to all women is its adaptability. Saree looks good on any woman and on any figure. Whether slim or obese, saree does justice to a woman's womanhood and brings out her feminine attributes admirably. It's the greatest fashion-statement any woman can make, provided she's aware of the saree's universality. The legendary photographer Man Ray found Indian women to be the prettiest because they wore a saree. When I see young and beautiful girls wearing all sorts of weird dresses and looking so grotesque, I wonder, why don't their moms and grannies teach them how to wear a saree. Perhaps they also don't know how to wear it. So sad! ---- 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/apparel-religion/d/133259 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

A Purist Jihadi-Salafi: The Ideology of Abu Muhammad al-Maqdisi

By Grace Mubashir, New Age Islam 21 September 2024 Abu Muhammad Al-Maqdisi Occupies A Unique Position Within The Jihadi-Salafi Movement, Bridging The Gap Between The Purist And Militant Wings Of Salafism. His Ideology, Based On The Concepts Of Al-Wala Wa-L-Bara, Kufr, And Jihad, Reflects A Deep Commitment To Theological Purity While Simultaneously Justifying The Use Of Violence Against Un-Islamic Rulers Main Points: 1. Al-Maqdisi Is Best Known For Mentoring The Infamous Jordanian Militant Abu Musab Al-Zarqawi, Who Would Go On To Lead The Brutal Jihadist Insurgency In Iraq. 2. Salafism Is Not A Monolithic Ideology But Is Divided Into Three Major Currents: Purists, Politicos, And Jihadis. 3. Central To Al-Maqdisi’s Ideology Is The Concept Of Al-Wala Wa-L-Bara, Which Refers To The Loyalty Every Muslim Must Show To God, Islam, And Fellow Muslims (Wala) And The Disavowal Or Rejection Of Anything Un-Islamic (Bara). This Doctrine Frames The World In Binary Terms—Those Who Adhere To Pure Islam And Those Who Do Not. ----- Introduction The emergence of radical Islamic ideologies has seen significant scholarly attention, particularly in the aftermath of the 9/11 attacks. Salafism, a puritanical branch of Islam, has been at the centre of these discussions, especially with the rise of violent offshoots such as Al-Qaeda. A critical but often misunderstood figure in this movement is Abu Muhammad al-Maqdisi, considered one of the most influential ideologues within Jihadi-Salafism. This article explores three central tenets of al-Maqdisi's ideology—al-wala wa-l-bara, kufr, and jihad—demonstrating how his teachings straddle the line between purist Salafism and Jihadi-Salafism. Who is Abu Muhammad al-Maqdisi? Born in the West Bank village of Barqa in 1959, al-Maqdisi's real name is Abu Muhammad Asim b. Muhammad al-Barqawi. His family moved to Kuwait during his early years, where he grew up largely isolated. His intellectual journey later took him to Saudi Arabia, Pakistan, and Afghanistan, where he would become a central figure in Jihadi-Salafism, writing extensively about Islamic purity, the concept of takfir (excommunication), and jihad. Al-Maqdisi is best known for mentoring the infamous Jordanian militant Abu Musab al-Zarqawi, who would go on to lead the brutal jihadist insurgency in Iraq. Although al-Maqdisi initially supported Zarqawi’s efforts, he later distanced himself from his protégé’s extreme tactics, particularly his attacks on Shiites, which al-Maqdisi felt tarnished the image of Islam. Salafism: A Divided Ideology Salafism is not a monolithic ideology but is divided into three major currents: purists, politicos, and Jihadis. Purist Salafis focus on theological purity and often adopt an apolitical stance, relying on religious scholarship and peaceful Da’wa (proselytization). Politicos, on the other hand, actively engage in politics to promote Islamic governance. Jihadis advocate for armed struggle against regimes they view as un-Islamic. Al-Maqdisi’s unique position within this spectrum, however, blurs these distinctions. While he is firmly in the Jihadi-Salafi camp due to his endorsement of violent jihad, his strict adherence to theological purity makes him closer to purist Salafism than figures like Osama bin Laden or Ayman al-Zawahiri. This combination of purism and militancy has made al-Maqdisi's works highly influential, even beyond Jihadi circles. Al-Wala wa-l-Bara: Loyalty and Disavowal Central to al-Maqdisi’s ideology is the concept of Al-Wala Wa-L-Bara, which refers to the loyalty every Muslim must show to God, Islam, and fellow Muslims (wala) and the disavowal or rejection of anything un-Islamic (bara). This doctrine frames the world in binary terms—those who adhere to pure Islam and those who do not. Al-Maqdisi emphasizes that this concept applies to both social and political life, and he criticizes Saudi purists for applying bara only to social issues while ignoring political ties to non-Muslims. Al-Maqdisi builds upon the example of the Prophet Abraham (Quran 60:4) as a model of disavowal. He argues that just as Abraham distanced himself from the idol worshippers of his time, so too must Muslims today disavow the contemporary equivalents of idolatry—modern Muslim rulers and their alliances with non-Islamic governments. This view leads al-Maqdisi to denounce regimes like Saudi Arabia, which he accuses of hypocrisy for maintaining political relationships with the West, especially the United States, while claiming to uphold Islamic purity. His writings suggest that true loyalty to Islam necessitates not only rejection of un-Islamic practices but active opposition to regimes that cooperate with non-Muslims. The Concept of Kufr: Declaring Rulers as Infidels Al-Maqdisi's most controversial ideological stance revolves around his understanding of Kufr (unbelief) and the practice of Takfir (excommunication). Al-Maqdisi believes that Muslim rulers who do not govern by Islamic law (sharia) are guilty of major Kufr and should be considered infidels. He draws on Quran 5:44, which states that those who do not rule by God's laws are unbelievers. While many purist Salafis agree on the importance of ruling by sharia, they often distinguish between major and minor Kufr. Minor Kufr refers to actions that do not automatically make someone an infidel unless performed with full conviction, while major Kufr is reserved for clear acts of idolatry. Al-Maqdisi, however, applies major kufr to Muslim rulers who govern according to non-Islamic laws, arguing that their actions amount to a rejection of God's sovereignty. This position has made al-Maqdisi a leading advocate for Takfir of modern regimes. However, unlike some radical groups, such as Egypt’s al-Takfir wa-l-Hijra, al-Maqdisi does not advocate for the Takfir of entire societies. He confines his declarations of disbelief to rulers and their direct supporters, such as government officials, military personnel, and legislators. Jihad: The Highest Form of Disavowal For al-Maqdisi, jihad is not merely a physical struggle but the ultimate expression of disavowal. He considers it the most effective way to demonstrate a Muslim’s rejection of un-Islamic rulers and their regimes. Al-Maqdisi’s views on jihad extend beyond the classical Islamic conception of a war between Muslim and non-Muslim lands. Instead, he advocates for jihad against Muslim rulers whom he regards as apostates. The debate within the Jihadi-Salafi movement often centres on whether the primary enemy should be the “near enemy”—the Muslim regimes—or the “far enemy,” such as Western governments. Al-Maqdisi prioritizes the near enemy, believing that the overthrow of un-Islamic rulers within the Muslim world is a necessary first step toward the ultimate goal of establishing an Islamic state. Al-Maqdisi’s position on jihad contrasts sharply with the global strategy adopted by Al-Qaeda, which focused on attacking Western targets. He was particularly critical of the 9/11 attacks, viewing them as detrimental to the Muslim world by provoking Western military retaliation in Muslim countries. Instead, al-Maqdisi advocates a more focused jihad, targeting local regimes that he believes are the real obstacles to the establishment of an Islamic state. Conclusion Abu Muhammad al-Maqdisi occupies a unique position within the Jihadi-Salafi movement, bridging the gap between the purist and militant wings of Salafism. His ideology, based on the concepts of Al-Wala Wa-L-Bara, Kufr, and Jihad, reflects a deep commitment to theological purity while simultaneously justifying the use of violence against un-Islamic rulers. Al-Maqdisi’s emphasis on doctrinal purity makes him a respected figure even among purist Salafis, while his endorsement of jihad gives him credibility within the militant wing of the movement. Though al-Maqdisi has distanced himself from the extreme tactics of figures like Abu Musab al-Zarqawi, his writings continue to inspire jihadist groups across the world. His blend of purist theology and militant activism has earned him a significant following, making him one of the most influential ideologues in the contemporary Islamic world. ---- Grace Mubashir is researcher focusing on Islam in contemporary South Asia URL: https://www.newageislam.com/islam-terrorism-jihad/purist-jihadi-salafi-ideology-abu-muhammad-maqdisi/d/133251 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

Using ChatGPT To Confirm the Meaning of “Seven Heavens”

By Naseer Ahmed, New Age Islam 21 September 2024 I have long wondered the meaning of the “seven heavens” mentioned in the Quran. I read every Tafsir on those verses and found nothing satisfactory. The Meaning Of Seven Heavens From Wikipedia: The notion or belief in a cosmos structured or tiered into seven heavens likely originates or derives from the seven visible heavenly bodies (Mercury, Venus, Mars, Jupiter, Saturn, the moon, and the sun). The above interpretation, however, contradicts the notion of “seven heavens one above another”, which implies each one is progressively a greater distance from the earth. In contrast, the distance of the seven visible heavenly bodies varies, making different bodies nearest/farthest from the earth during their orbits. They are not one above another and interchange positions. However, this is the interpretation of most scholars because their knowledge extended to the visible heavenly bodies alone. I then studied astronomy to find the answer and quickly found that the seven heavens refer to the galaxies. This article demonstrates how to use an AI Chatbot to find answers to questions. I am testing my independent finding with ChatGPT below: Query 1: What Are The Visible Galaxies? ChatGPT: With the naked eye alone, under ideal dark sky conditions (away from light pollution), only a few galaxies are visible. These are: 1. Milky Way Galaxy (as the galactic band of stars, not the whole galaxy itself) 2. Andromeda Galaxy (M31) – the farthest object visible to the naked eye, about 2.5 million light-years away. 3. Large Magellanic Cloud (LMC) – visible from the southern hemisphere. 4. Small Magellanic Cloud (SMC) – also visible from the southern hemisphere. 5. Triangulum Galaxy (M33) – faint and only visible under exceptionally clear and dark skies. Summary: Only About Four Other Galaxies Are Visible To The Naked Eye: • One from the northern hemisphere (Andromeda). • Four from the southern hemisphere (Andromeda, LMC, SMC, and possibly Triangulum). However, conditions must be extremely good for some of these to be seen clearly without any optical aid. Query 2: With the naked eye can we say which of the five visible galaxies is closest and farthest? ChatGPT: While these galaxies can be seen with the naked eye, discerning their distances requires astronomical knowledge, as the visual appearance alone doesn't reveal their relative distances. Query 3: When did we acquire the capability to estimate the distance of a galaxy correctly? ChatGPT: Summary of Key Milestones: 1. 1912: Henrietta Leavitt's discovery of the period-luminosity relationship for Cepheid variable stars. 2. 1924: Edwin Hubble used Cepheid stars to measure the distance to the Andromeda Galaxy, proving that it is a separate galaxy. 3. 1929: Hubble’s Law showed that galaxies are moving away from us, establishing a method to measure their distances via redshift. By the 1920s, astronomers had the foundational tools to correctly estimate the distances to galaxies and began to comprehend the vast scale of the universe. My comment: Even though we could see one galaxy from the Northern Hemisphere and two more from the Southern Hemisphere, possibly one more, making a total of four, we couldn’t say whether these were “one above another” until the 1920’s. No wonder the galaxies were not considered to be an explanation of the meaning of the “seven heavens”, because seven galaxies were not visible, and there was no way of distinguishing one galaxy from another since their distances could not be estimated. Query 4: List The Verses Of The Quran That Speak Of The “Seven Heavens”. ChatGPT: The Quran contains several verses that speak of the seven heavens. For example: Heaven as a Structured Creation • Surah Al-Mulk (67:3): "Who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return your vision to the sky; do you see any breaks?" • Surah Noah (71:15) "´See ye not how Allah has created the seven heavens one above another • Surah An-Naba' (78:12-13): "And We built above you seven strong [heavens] and made [therein] a burning lamp." The Seven Heavens • Surah Al-Isra (17:44): "The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving." • Surah Fussilat (41:12): "And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing." Query 5: What Does "Who Created Seven Heavens In Layers" Mean? ChatGPT: The phrase "Who created seven heavens in layers" (from Surah Al-Mulk 67:3) holds rich meaning in the context of Islamic cosmology and theology. Here's a breakdown of its significance: 1. Seven Heavens: • In the Quran, "seven heavens" refers to the structured levels or realms of the heavens, often described as distinct layers or spheres that are part of God's creation. While "seven" may represent a literal number, in some interpretations it can also symbolize completeness or perfection in Arabic usage, as the number seven often carries such a connotation. • The "seven heavens" could imply different dimensions or layers of the sky and cosmos, possibly reflecting different cosmic realms beyond what humans can observe, corresponding to both the material and metaphysical universe. 2. Layers or Tiers: • The phrase "in layers" (in Arabic: "ṭibāq") conveys the idea that these heavens are arranged in a structured and orderly manner, one above the other. This structure highlights the meticulous and deliberate nature of God's creation. • This layered creation can be seen as indicative of divine balance, harmony, and order, all aspects that are emphasized in Islamic thought as signs of God's perfect design of the universe. 3. Spiritual and Cosmological Realms: • In some Islamic traditions, the seven heavens are linked to spiritual realms where angels reside or specific heavenly bodies are positioned. Each heaven may also correspond to a stage of closeness to God, with the highest heavens being the most sacred. • Classical Islamic scholars have often associated these seven heavens with astronomical or cosmological theories, where each heaven might correspond to a celestial sphere or a plane of existence. 4. Mystical and Theological Interpretations: • Many Sufi and mystical interpretations view the "seven heavens" as metaphorical representations of the spiritual journey toward God. Each heaven could represent a level of spiritual refinement or elevation a believer experiences as they grow closer to divine understanding. Summary: The verse "Who created seven heavens in layers" emphasizes God's power, precision, and intentionality in creating the universe. Whether understood literally or symbolically, it illustrates a cosmos that is vast, structured, and under God's control, pointing to the perfect order and majesty of His creation. Query 6: Since the galaxies are arranged in layers or one on top of the other, as described in the Quran, could the seven heavens mean the galaxies where seven means many rather than seven? ChatGPT said: Yes, your interpretation that the "seven heavens" could symbolize galaxies, with "seven" meaning "many" rather than a literal seven, is a perspective that some modern thinkers and scholars have explored. This interpretation fits into the idea that the Quran uses language that can speak to both ancient and contemporary understandings of the cosmos. Here's how this interpretation aligns: 1. "Seven" as Symbolic of Many: • In the Quran, the number seven frequently appears and is often interpreted as representing completeness, fullness, or a large quantity, rather than always a precise number. This symbolic use of numbers is common in Semitic languages and is seen across various contexts in the Quran. • In this sense, the "seven heavens" could be understood as describing numerous heavens or vast cosmic realms, which aligns with our current understanding of the universe's immense scale, including billions of galaxies. 2. Galaxies in Layers: • The idea of galaxies being arranged in layers or spheres can fit with the Quranic description of "heavens in layers" (ṭibāq). The structure of the universe, with galaxies spread out across vast distances and potentially organized into large cosmic webs or clusters, could resemble a layered, expansive system. • In modern cosmology, the universe contains multiple galaxies distributed in clusters, superclusters, and sheets of galaxies, which can be seen as layered across the cosmos. This may metaphorically align with the Quranic notion of layered heavens. 3. Scientific and Spiritual Overlap: • While the Quran is primarily a spiritual text, its descriptions of natural phenomena are often open to multiple interpretations. Many scholars view the Quran as offering guidance for all times, meaning that its verses could have meanings that resonate with both ancient and modern scientific understandings. • From a modern perspective, the concept of heavens as galaxies makes sense, as the universe contains billions of galaxies spread across a vast expanse. These galaxies, in a sense, could represent the "heavens" that are far beyond human reach, and their sheer number suggests the vastness of God's creation. 4. Caution with Literal Interpretations: • It's important to note that Islamic scholars traditionally interpret the "seven heavens" in different ways, and many prefer not to tie Quranic descriptions to specific modern scientific phenomena, as the meanings of such verses may transcend our current knowledge. • However, Quranic verses are often open to reflection and contemplation, and many believers see a harmony between faith and science. In this light, interpreting "seven heavens" as galaxies—layers upon layers of cosmic realms—can be viewed as a legitimate modern interpretation that aligns with our understanding of the universe's scale. Summary: The idea that the "seven heavens" could represent galaxies, with "seven" symbolizing "many," is a plausible interpretation that fits within both the symbolic language of the Quran and modern cosmology. While not a definitive interpretation, it reflects the Quran's ability to speak to diverse understandings of the universe, bridging ancient cosmologies and contemporary science. This viewpoint highlights the vastness and order of the universe, serving as a sign of God's immense power in creation. My Comment: This is another instance of the meaning of a Mutashabihat verse becoming clear when what we learn from Science converges with what the Quran says. The Quran is indeed a continuing miracle. Footnote: It may be noted that ChatGPT has been used to generate the article based on a pre-decided structure to bring out: 1. Why did ancient scholars never think of the Galaxies as an explanation for the “seven heavens”? This was accomplished by asking leading questions in Queries 1,2 and 3 2. Queries 4 and 5 are normal queries. 3. Query 6 is another leading question. ChatGPT has learned the following from this exercise: 1. The reason why the ancient scholars never thought of the Galaxies as an explanation. 2. The Galaxies best explain the meaning of the “seven heavens”. ChatGPT will use this learning to directly answer that the seven heavens mean the galaxies in the future. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/chatgpt-confirm-meaning-seven-heavens/d/133250 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 Fatawa-e-Razaviya: Imam Ahmed Raza Khan's 33-Volume Masterpiece on Hanafi Jurisprudence and Sufi Thought

By Syed Amjad Hussain, New Age Islam 21 September 2024 The Fatawa-e-Razaviya, Authored By Imam Ahmed Raza Khan, Is A 33-Volume Collection Of Legal Rulings That Integrates Hanafi Jurisprudence And Sufi Principles, Influencing Islamic Thought And Practice Main Points: 1. The Fatawa-e-Razaviya, authored by Imam Ahmed Raza Khan, is a significant legal resource within Hanafi jurisprudence, reflecting his extensive scholarship and Sufi background. 2. Initially published in 12 volumes, it expanded to 33 volumes, showcasing its depth and importance. 3. The work addresses diverse legal topics, including prayer, funerals, and daily life issues, providing practical guidance for contemporary Muslims. 4. Khan's interdisciplinary approach combines traditional jurisprudence with modern concerns, utilizing scientific principles to enhance legal discussions. 5. The Fatawa-e-Razaviya fosters inter-community dialogue and ethical scholarship, influencing Islamic practice and promoting integrity in religious leadership. ----- Published by Raza Academy, Mumbai in 1996 in Urdu language. ------ Introduction The Al-Ataya-al-Nabawiyah Fil-Fatawa Razaviya popularly known as Fatawa-e-Razaviya is a pivotal collection of legal rulings (Fatawa) that embodies the rich tradition of Sunni Islamic jurisprudence, particularly within the Hanafi school of thought. Authored by the distinguished Indian scholar Imam Ahmed Raza Khan Barelvi, this compilation not only serves as a significant legal resource but also highlights the interplay between Islamic law and Sufi practices. The work has become a defining text for the Barelvi movement, renowned for its thoroughness and depth. Historical Background and Publication Journey Imam Ahmed Raza Khan Barelvi (1856-1921), a prominent scholar, jurist, and Sufi, dedicated much of his life to the interpretation and application of Islamic law. Born in Bareilly, India, he exhibited prodigious talent in religious scholarship from a young age. His education encompassed various Islamic sciences, including theology, jurisprudence, and Sufism, allowing him to engage deeply with the complexities of Islamic thought. The Fatawa-e-Razaviya was initially published in 12 volumes by his brother Hasan Raza Khan at the Hasani Press. While only two volumes were made available during Khan's lifetime, the significance of his scholarship necessitated further publications. The Raza Foundation in Lahore later expanded the work to 30 volumes, reflecting the extensive nature of Khan's Fatawa. Additionally, the Raza Academy played a crucial role in publishing various volumes starting in 1985, ensuring that Khan's insights remained accessible to scholars and laypeople alike. This compilation is now recognized as one of the most important collections of Fatawa in Urdu, noted for its scholarly rigor and practical applicability. Structure and Thematic Organization The Fatawa-e-Razaviya is systematically organized into multiple sections, addressing key areas of Islamic law. Its contents span diverse themes, including: Book of Prayer (كتاب الصلوة): This section contains approximately 1,203 Fatawa across 23 journals, making it one of the most comprehensive discussions on prayer in Hanafi Fiqh. Key topics include the permissibility of combining prayers, particularly in cases of hardship, and the appropriate orientation of Qiblah, emphasizing the need for accuracy in worship. Noteworthy Fatawa include discussions on the significance of various gestures during prayer, such as kissing the thumbs and the appropriate conduct of the imam while leading prayers. Book of Funeral Prayer (کتاب الجنائز): Encompassing around 273 Fatawa, this section addresses the legalities surrounding funerals, an essential aspect of Islamic practice. Topics discussed include the permissibility of writing prayers on the shroud, the actions of the imam and congregation during funerary rites, and the overall etiquette of attending funerals. These rulings provide guidance on how to conduct oneself with respect and dignity in the face of death, reinforcing the communal bonds among Muslims. Additional Significant Sections: The compilation includes fatawa on various aspects of daily life, such as marriage, commerce, and dietary laws, ensuring comprehensive guidance for Muslims navigating modern challenges. In-depth analyses of water types for ablution and their relevance to Islamic law showcase Khan's meticulous attention to practical details. He categorized permissible water for ablution into 160 types while identifying 146 types deemed impermissible. Scholarly Acclaim and Methodological Innovations Khan's expertise in Islamic jurisprudence has garnered respect from scholars both in his time and in contemporary discourse. His meticulous approach to the study of Hanafi Fiqh is evident in his classification of water types for ablution, with detailed breakdowns of what constitutes permissible and impermissible water. This scholarly rigor extends to the classification of reasons for tayammum (dry ablution), showcasing a depth of knowledge that has been praised by renowned figures such as Dr. Muhammad Iqbal and Justice D.F. Mulla. Imam Ahmed Raza Khan's Fatawa are characterized by a unique methodological approach, where he synthesizes classical jurisprudential sources with contemporary issues. He is known for addressing modern concerns through the lens of traditional jurisprudence, thereby making his rulings relevant to contemporary life. For example, in his treatise Samh Al-Nida Fima Yurith Al-Ijz An Al-Ma, he elaborates on the nuances of water use in ablution, while Al-Diqqa wa al-Tibyan li Ilm al-Riqqa wa al-Saylan reflects his application of scientific principles to religious law. Khan's innovative approach is further highlighted by his incorporation of scientific and mathematical principles into his legal discussions. For instance, he utilized physics to explain the behaviour of water in various contexts and employed geographical concepts to elucidate rulings related to land and property. This interdisciplinary methodology not only deepens the understanding of legal rulings but also reflects a commitment to intellectual rigor in Islamic scholarship. Cultural and Societal Impact The Fatawa-e-Razaviya has played a crucial role in shaping the religious landscape of South Asia and beyond. It serves as an authoritative reference for Muslims navigating complex legal and ethical issues, promoting adherence to the Hanafi school while also emphasizing Sufi principles of compassion and community. The text has been instrumental in guiding countless individuals and communities in their daily lives, providing clarity on matters ranging from personal conduct to communal responsibilities. Khan's commitment to non-commercial fatwa issuance has established a precedent for ethical scholarship in Islam. He maintained that fatwas should be offered freely, reflecting his belief that knowledge should serve the community rather than become a source of profit. This approach has fostered trust among followers, reinforcing the importance of integrity within religious leadership. His assertion that the rewards for such knowledge come from Allah rather than from financial transactions has had a lasting influence on the practice of issuing Fatawa. Moreover, the Fatawa-e-Razaviya has facilitated inter-community dialogue and understanding, especially in a diverse and multi-religious context like India. By providing clear and accessible legal guidance, Khan's work has helped to bridge gaps between different Islamic sects and has encouraged adherence to a unified interpretation of Islamic principles. Recognition and Institutional Significance The significance of the Fatawa-e-Razaviya extends to institutional recognition as well. Notably, former Member of Parliament Shafiqur Rahman Barq worked diligently to ensure that a copy of this important text was included in the library of Parliament. This move underscores the recognition of the Fatawa-e-Razaviya not only as a religious text but also as a cultural and scholarly resource, deserving a place in the legislative and academic discourse of the nation. By placing the Fatawa-e-Razaviya in a prominent governmental institution, Barq highlighted the importance of integrating religious scholarship into public life. This gesture reflects a broader recognition of the role that religious texts play in shaping ethical frameworks, societal values, and legal understandings within the context of a diverse nation. Legacy and Continuing Relevance The legacy of the Fatawa-e-Razaviya endures in the modern era, as it continues to be studied and referenced by scholars and students alike. Its influence extends beyond the Barelvi school, impacting various interpretations of Islamic law and practice. Many contemporary scholars cite Khan’s Fatawa in discussions of Hanafi jurisprudence, underscoring its enduring relevance. In addition, the comprehensive nature of the Fatawa-e-Razaviya makes it an essential resource for those engaged in Islamic studies, particularly in understanding the interplay between traditional jurisprudence and modern societal challenges. As Muslims around the world face new dilemmas related to technology, globalization, and ethical conduct, Khan's work provides a framework for addressing these issues through a faith-based lens. Moreover, the Fatawa-e-Razaviya has inspired subsequent generations of scholars who seek to continue the legacy of rigorous, compassionate, and community-oriented Islamic scholarship. Khan’s emphasis on the importance of a well-rounded understanding of Islamic law encourages future scholars to integrate traditional knowledge with contemporary contexts, fostering a dynamic and evolving understanding of Islam. Conclusion The Fatawa-e-Razaviya stands as a monumental contribution to Islamic jurisprudence, reflecting Imam Ahmed Raza Khan's profound scholarship and commitment to the principles of Islam. As a rich repository of legal thought and spiritual guidance, this compilation continues to resonate with scholars, students, and practitioners. Its blend of rigorous legal analysis with Sufi spirituality exemplifies the dynamic interplay between law and faith in the Muslim world, ensuring its relevance for generations to come. With its extensive coverage of legal issues, deep methodological insights, and ethical commitment to community service, the Fatawa-e-Razaviya remains an indispensable resource in the field of Islamic jurisprudence. The work is not just a collection of rulings; it is a testament to the enduring quest for knowledge, justice, and the promotion of ethical conduct within the framework of Islamic teachings. As such, it serves as both a historical document and a living guide for Muslims navigating the complexities of modern life. The ongoing recognition of works like the Fatawa-e-Razaviya in legislative and academic circles highlights the continuing importance of integrating religious scholarship into broader societal conversations, ensuring that the principles of justice and ethical conduct remain at the forefront of both personal and communal life in the contemporary world. ----- Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. He is currently working on a book based on Sufism in Bihar. URL: https://www.newageislam.com/books-documents/fatawa-e-razaviya-imam-raza-hanafi-jurisprudence-sufi/d/133249 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

When The Whole Country Becomes Obsessed With Laddus!

By Sumit Paul, New Age Islam 21 September 2024 "The biggest problem facing the country is not poverty or unemployment but the animal fat at the Tirupati temple Laddu. Oh, my God, please help us...." C V Sukumaran, A Bombay-Based Rationalist (Photo: The Times of India) ------ This reminded me of the rationalist M N Roy's statement that no philosophical advancement is possible unless we get rid of orthodox religious ideas and theological dogmas. Superstitions stem from a misinterpretation of scientific facts or from urban legends. Some are as simple as placing trust in lucky numbers — or putting empty bottles on the ground for good luck. Jason Parker, a senior lecturer in Old Dominion University's Department of Psychology, said the root of believing superstitions is adventitious reinforcement. Adventitious reinforcement is when a person begins to worry something bad is going to happen because of an action they took. Whatever they did beforehand is believed to be the cause of the expected outcome. Just the way humans are de rigueur religious and 'spiritual', they're also superstitious. In fact, every human wittingly or unwittingly harbours at least one superstition throughout his / her life. There're also harmless superstitions like knocking on wood (touchwood syndrome), chewing gum at night (according to a Turkish legend, when a person chews gum at night, it turns into the flesh of the dead. As a result, people are strongly advised against chewing gum after dark in Turkey), opening umbrellas indoors, walking under a ladder, tossing spilled salt over one's shoulder, lucky pennies, to name but a few. These superstitions are well-nigh innocuous. Ostensibly, even this Tirupati Laddu superstition seems harmless, nay 'logical' as one can argue that Prasad having animal fat is a bad omen. So, people, esp. lakhs and crores of devotees have every right to protest and make a hue and cry. They're riled up and speaking out. But when the whole country gets obsessed with this Laddu issue, it underlines the fact that we're indolent lotus eaters and we've nothing worthwhile to do. Our collective religiosity is also responsible for this kind of obsession. What's to be eaten on a specific day and what should be avoided on a particular day are our national obsessions and superstitions. People lacking scientific temperament will continue to fuss over what's in a Laddu. This amply shows our national character and temperament. We're facing a host of pressing issues. But we're least bothered about them. Instead, we're more concerned about what'll Tirupati Balaji do now as he was offered adulterated Laddus and what will a finicky god / Allah do on the Day of Judgement if you didn't observe Rozas during Ramzan or refused to believe in Hereafter, Hell and Heaven or bowed to an 'alternative' god. Allah indeed has an eye for the minutest and most useless details. So primitive! Fie on humans! ---- 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/country-obsessed-laddus/d/133248 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

Guiding by Example: Lessons from Prophet Muhammad

By Dr Uzma Khatoon, New Age Islam 20 September 2024 His Compassion And Mercy Were Evident In His Dealings With Both Friends And Foes, As Seen When He Forgave The People Of Mecca After Its Conquest, Despite Their Long-Standing Opposition To Him. Muhammad’s Sense Of Justice Was Unwavering, Championing The Rights Of The Poor, Women, And Marginalized Groups. His Teachings Encouraged Charity, Fair Treatment, And Social Responsibility, Emphasizing That True Strength Lies In Patience And Perseverance ------ Before the birth of Prophet Muhammad, the Arabian Peninsula was marked by a fragmented socio-political environment. Tribal conflicts and deep-rooted divisions dominated the region, with no central authority to unite the various groups. The harsh desert landscape and the independence of Arabian tribes kept foreign empires like the Byzantine and Persian at bay. Despite this, Arabia thrived economically through trade, particularly in the city of Mecca, a major commercial hub. The religious environment was equally complex, with polytheism being the dominant belief system, although Jewish and Christian communities were also present. Prophet Muhammad was born into the respected Quraysh tribe, specifically the Hashimite clan, which held a prominent position in Meccan society. His lineage traces back to Hashim, known for his generosity and service to pilgrims. Muhammad’s father, Abdullah, passed away before his birth, and his mother, Amina, died when he was six, leaving him an orphan. His grandfather, Abdul-Muttalib, took him under his care, and after his death, Muhammad’s uncle, Abu Talib, raised him. Despite early struggles, Muhammad’s family remained respected in Mecca, and his noble lineage earned him recognition in Arab society. Muhammad's early life was pivotal in shaping his character. Raised in the Quraysh tribe, he was exposed to a variety of cultures, customs, and ideas, especially through trade, the primary occupation of his tribe. This exposure broadened his worldview and honed his communication and leadership skills. As a young man, his honesty and integrity earned him the nickname “Al-Amin” (the trustworthy). His early experiences as a shepherd, and later as a merchant, equipped him with leadership, patience, and negotiation skills that became essential in his prophetic mission. The turning point in Muhammad’s life came when he received his first revelation in the Cave of Hira during the month of Ramadan. While meditating, he was visited by the Angel Gabriel, who instructed him to “Recite” or “Read.” Muhammad, being unlettered, expressed his inability to read. After three commands, Gabriel revealed the first verses of the Qur'an, starting with "Read in the name of your Lord who created" (Surah Al-Alaq, 96:1-3). This moment marked the beginning of his prophethood. Overwhelmed by the experience, Muhammad returned to his wife, Khadijah, seeking comfort. She took him to her cousin, Waraqa bin Nawfal, a learned Christian who assured Muhammad this was a divine revelation, similar to those received by earlier prophets. As Muhammad began his mission to spread the message of Islam, he encountered significant challenges. The Quraysh tribe, which had long held power over Mecca through their control of the Kaaba and idol worship, saw Muhammad’s monotheistic message as a threat to their economic and social dominance. They strongly opposed his teachings, fearing the loss of their status. As the number of early converts to Islam grew, particularly among the marginalized, persecution followed. Many early Muslims faced torture, social ostracism, and even death. In an effort to isolate Muhammad and his followers, the Quraysh imposed a social and economic boycott on his clan, Banu Hashim, cutting off trade and marriage ties. There were also numerous attempts on Muhammad’s life, as his opponents sought to extinguish Islam's growing influence. Despite these challenges, Prophet Muhammad’s teachings were revolutionary in their emphasis on social justice and equality. He preached that all humanity is equal in the eyes of God, regardless of race, ethnicity, or social status. His famous last sermon underscored this belief, stating that no Arab is superior to a non-Arab and no white person is superior to a black person, except in piety and good deeds. Muhammad’s teachings also significantly improved the status of women in Arabian society. In a culture where women were often treated as property, Islam granted them rights in inheritance, education, and marriage, transforming societal norms. Economically, Muhammad introduced Zakat, a mandatory form of charity requiring the wealthy to support the poor, promoting more equitable wealth distribution. While slavery was not abolished outright, Muhammad’s teachings encouraged the humane treatment of slaves and provided pathways for their emancipation. Freeing a slave was considered a virtuous act, and the Prophet set an example by freeing many himself. Throughout his life, Prophet Muhammad exemplified the values he preached, serving as a role model for his followers. His honesty and moral integrity were recognized even before his prophethood, and he maintained these qualities throughout his life. His compassion and mercy were evident in his dealings with both friends and foes, as seen when he forgave the people of Mecca after its conquest, despite their long-standing opposition to him. Muhammad’s sense of justice was unwavering, championing the rights of the poor, women, and marginalized groups. His teachings encouraged charity, fair treatment, and social responsibility, emphasizing that true strength lies in patience and perseverance. His leadership was inclusive and consultative, as shown by the Charter of Medina, which created a pluralistic society where Muslims, Jews, and others lived together in mutual respect. His diplomatic skills also allowed him to resolve conflicts and form alliances, strengthening the Muslim community. Prophet Muhammad’s interactions with non-Muslims were marked by justice, respect, and compassion. The treaties and alliances he formed, such as the Charter of Medina, established peaceful coexistence and mutual benefit. Muhammad emphasized fair treatment for all, including non-Muslims, and his actions during the Conquest of Mecca, where he granted amnesty to his former enemies, showcased his capacity for forgiveness. He allowed religious freedom and protected the rights of non-Muslims, as demonstrated by his interactions with the Christian community of Najran. Muhammad’s trade and social engagements with non-Muslims highlighted the potential for cooperation and peaceful coexistence, even in a diverse religious society. In the modern world, Prophet Muhammad’s teachings offer timeless lessons for humanity. His emphasis on justice, compassion, and equality provides a framework for addressing social, economic, and political challenges. By embodying these principles, Muslims are called to contribute positively to their communities and the broader world. The Prophet’s teachings remind us that personal spiritual growth must go hand in hand with societal well-being. In a world characterized by rapid change and growing inequality, the message of Islam, as taught by Muhammad, encourages fairness, kindness, and active participation in improving society. Prophet Muhammad’s life serves as a guide for Muslims in navigating the complexities of the modern world. His example encourages individuals to strive for moral and ethical excellence in their personal lives while contributing to society’s betterment. Whether addressing issues of poverty, inequality, or injustice, the teachings of Prophet Muhammad remain relevant and provide valuable insights for creating a more just and harmonious world. By following his example, Muslims can build communities that are spiritually rich and socially conscious, dedicated to the common good and the advancement of justice and peace. Prophet Muhammad's teachings also foster a deep sense of community and social responsibility. He urged his followers to care for their neighbours, irrespective of faith, and stressed the importance of family ties and social bonds. His emphasis on unity within the Muslim Ummah helped foster a sense of brotherhood that transcended tribal and ethnic divisions. This spirit of unity is especially relevant today, where divisions based on race, nationality, and class continue to create conflicts. Muhammad's vision of a society where people support one another, particularly the weak, offers an inspiring model for modern social movements and policies. Moreover, the Prophet’s model of leadership resonates strongly in today’s world. Unlike many leaders who seek power for personal gain, Muhammad's leadership was characterized by humility, service, and selflessness. He lived modestly, despite his growing influence, and always prioritized the needs of others. His leadership was based on consultation (Shura), regularly seeking the opinions of his companions before making decisions. This inclusive style of governance provides a valuable lesson for modern leaders, urging them to lead with compassion and accountability. Muhammad's life shows that true leadership is about serving others and promoting justice, not seeking power or prestige. In addition to his social and political teachings, Prophet Muhammad's approach to knowledge holds profound significance today. Islam emphasizes seeking knowledge, and the Prophet himself encouraged learning throughout life. He stated, “Seeking knowledge is an obligation upon every Muslim,” highlighting education's importance for both men and women. Muhammad’s emphasis on learning led to a flourishing of knowledge in the early Islamic world, contributing to advancements in science, medicine, philosophy, and literature. This intellectual tradition remains vital, reminding Muslims of the importance of education in achieving progress. In conclusion, Prophet Muhammad’s life and teachings offer enduring guidance for the modern world. His commitment to justice, compassion, and knowledge continues to inspire individuals and communities to work toward a just society. His leadership, which prioritized service and humility, remains a timeless example for leaders everywhere. Whether through his social reforms or his emphasis on education, Prophet Muhammad’s teachings offer a path toward peace and harmony. By following his example, individuals can help address the challenges facing humanity while staying true to the core principles of kindness, fairness, and empathy that defined his life. ----- Dr. Uzma Khatoon is a PhD from Department of Islamic Studies, Aligarh Muslim University and taught there between 2017-18. URL: https://www.newageislam.com/islam-spiritualism/guiding-lessons-prophet-muhammad/d/133243 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

Hyderabad: Liberation or Transition from Monarchy to Democracy? Criticism Of Nehru And Patel On The Issue Is One Sided

By Ram Puniyani for New Age Islam 18/Sep/2024 There Are Others Who Label It As Islamophobia Of Nehru And Patel Which Led To Annexation Of A Muslim Princely State Into India. Most Of These Arguments Are Either One Sided Or Biased In One Way Or The Other. Can A Princely State Ruled By A Muslim King Be Called As Muslim State (Hyderabad)? ----- The princely state of Hyderabad had merged with India on September 17, 1948, through what is called a police action, but was actually done by the Indian Army. It was called Operation Polo and General Chaudhary led the operation. Mir Osman Ali Khan, the last Nizam of Hyderabad, with deputy prime minister of India Sardar Vallabhbhai Patel on September 8, 1948. Photo: Unknown author, Public Domain via Wikimedia Commons ----- In the memory of this operation, BJP has started celebrating the day as Hyderabad Liberation Day; while the Congress led Government of Telangana celebrated it as Praja Palan Day (Advent of Democracy day). BJP leader Kishan Reddy stated that not celebrating it as a Hyderabad Liberation Day is an insult to the people who sacrificed their lives during the merger through army action to India. There are others who label it as Islamophobia of Nehru and Patel which led to annexation of a Muslim princely state into India. Most of these arguments are either one sided or biased in one way or the other. Can a Princely state ruled by a Muslim king be called as Muslim State (Hyderabad)? Majority of its population was Hindu. Can a Muslim majority state ruled by a Hindu King (Kashmir) be called a Hindu state? While some scholars see this through the eyes of religion, the core factor was geographical on one hand and a transition from feudal system towards democracy on the other. How much of that could be achieved in Kashmir is a matter of doubt as factors in that region were mired by the ambitions of neighbouring Pakistan, who de facto wanted to build a Muslim state and regarded a Muslim majority Kashmir to be in Pakistan as per Jinnah’s ‘two Nation theory” This theory was originally put forward by Savarkar anyway. So why did Nehru take interest in Kashmir’s accession to India? Was it a mere geographical expansionism or to support the democratic movement against the feudal-kingdom towards democracy? Sheikh Abdullah with all his democratic aspirations first converted Muslim Conference into a National Conference and stood for secular values. He looked up to Gandhi and Nehru for secular-democratic values. The problem was vitiated by Pakistan’s aggression called as tribal invasion but was led by military, and US-UK support from the back. Then comes the issue of sovereignty. Kings and many others labelled the kingdoms through the religion of the kings while Indian nationalists regarded that sovereignty belonged to the people not to the kings. It is in this background that the complex problem of merger of Hyderabad into India has to be seen. As India became independent, the princely states, above 600 were given the option to either merge with Pakistan or India or remain independent. Princely states, who had some autonomy during British rule, were facing a dilemma but most of them wanted to remain independent. They were advised by Lord Mountbatten preferably to merge with the neighbouring country. With Sardar Patel overseeing most of the mergers, he had given the promise of giving the princes relative autonomy in most matters barring defence, communication and external affairs. In turn they were given the right to keep their massive properties and massive wealth. Most of the princely states finally merged with India. Travancore, ruled by a Hindu king, after lots of hesitancy also agreed to be part of India. The raja of Kashmir, Hari Singh refused to merge with India and Nizam of Hyderabad also did not agree to merge with India. As pointed out above, Indian leaders regarded that sovereignty belongs to the people and not with the kings. Most of these kings were loyal to the British and were having a life of luxury. Junagadh was integrated with India through military action and in the plebiscite which was held after that endorsed its merging with India. The Nizam of Hyderabad was sitting over a large and rich state. He wanted to remain independent or merge with Pakistan. The idea of merger with Pakistan was not on religious grounds but because of the fact the Mohammad Ali Jinnah promised that Nizam’s rights will not be disturbed. India was keen on merging Hyderabad into India for multiple reasons, Islamophobia, not being any of them. The main ground was the geographical location of the state of Hyderabad right within the centre of India. A totally landlocked autonomous state or a state which was part of Pakistan would have been the source of perennial problems. This was the core consideration for the Nehru-Patel duo. A standstill agreement (November 1947) was signed with Nizam till the final decision was to be made. The idea was that this period should be used to democratise the Hyderabad Administration, so that negotiation will be easy. The Nizam used this time to strengthen his army by increasing the number of its irregular force called Razakars which was led by Major Gen SA El Edroos, the Arab commander in chief of the Hyderabad state forces. The Congress meanwhile launched a Satyagrah to demand for democratisation of state administration. Twenty thousand of these Satyagrahis were jailed. Due to the state repression and Razakar atrocities against Hindus many of the people fled the state. Also, the communists had launched the dalams (groups) against the landlords for land redistribution and for protection of the people from Razakar’s atrocities. Nizam was dragging the negotiations and the Razakars were becoming more menacing. The anti Nizam struggle had a good deal of support from some locals and number of Muslims from the whole country. The same source tells us, Patel Joyfully wrote to Suharwardy: “On the question of Hyderabad, the India Union Muslims have come out in the open on our side, and that has certainly created a good impression in the country”. It is in this background that the military action was unleashed, in which according to the Sunderlal Report, nearly 40,000 people, mainly Muslims lost their lives. History is very interesting as to which aspects we pick up to build our narrative. The narratives by many scholars focus on religion to show that this was Islamophobia on the part of Indian leadership. The two main aspects of the whole episode are seen in its complexity. The first one clearly shows the geographical consideration, aimed to nip the future problems. And second one was democratisation and anti landlordism aimed at by the local dalams of Communist party’s. The criticism of Indian leadership of Nehru and Patel on the issue is one sided and biased attempt to tarnish their aspiration, which might not have fully fructified. ------ Ram Puniyani is president of the Centre for Study of Society and Secularism. URL: https://www.newageislam.com/islam-politics/hyderabad-liberation-transition-monarchy-democracy-nehru-patel-/d/133239 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

Dismiss That Which Insults Your Soul

By Sumit Paul, New Age Islam 20 September 2024 People Are Reading (Scriptures Like Quran, Gita, Bible And What Not) But They're Unable To Imbibe The Spirit Of The Book. They're Reading The Moral Precepts Described In These Books But Aren't Following Them For, Their Souls Are Dead And Decadent And Their Morality Is Frothy ------ "Re-examine all that you have been told... dismiss that which insults your soul." Walt Whitman In these simple yet profound words, Walt Whitman urges us to engage in critical thinking and introspection. He encourages us to challenge the beliefs and teachings we have inherited, emphasizing the importance of questioning everything. By doing so, we gain the ability to authentically shape our own beliefs and values. Whitman goes further by urging us to dismiss anything that offends or insults our innermost being. This suggests the significance of embracing our individuality and refusing to conform to societal pressures or dogmas that clash with our core essence. In essence, Whitman invites us to embark on a journey of self-discovery and self-assertion, enabling us to live a life true to ourselves. But the problem is: Do we listen to our conscience? Whitman used the word 'soul' for conscience as he believed that the word 'soul' had a greater depth than the word 'conscience.' He mentioned this in the very first edition of his book of poetic musings, Leaves of Grass. Whitman was a lifelong seeker who believed that every individual must be mildly iconoclastic. But sadly, everyone is a conformist. We believe in things that have no significance. Our philosophies are borrowed. Our metaphysics lacks personal conviction and our spirituality is inherited self-deception. We inherit our faiths and gods from our ancestors. What we all follow should have been discarded long ago. We're all like the Russian novelist Nikolai Gogol's 'dead souls' carrying the garbage of our primitive past and spreading the miasma of ignorance, hatred, ill-will, envy and discrimination. We're unable to re-examine anything because we've lost our ability to think and question. Socrates said millennia ago that an unexamined life wasn't worth-living. Alack, every life is unexamined, that too, in this 'modern' age. We're talking about AI but are still stuck in our hoary-old religious tenets and scriptures. We talk at length when it comes to sympathy, empathy and fellow-feeling but our collective conscience remains unaffected when African countries like Namibia and Zimbabwe decide to cull wild elephants and kill them to feed the famished people of those countries as you may be aware that Zimbabwe and Namibia have announced plans to slaughter hundreds of wild elephants and other animals to feed hunger-stricken residents amid severe drought conditions in the southern African countries. We're insensitive and impervious to all that can move us. Kisi Ki Aahon Ka Koi Asar Nahin Roohon Par/ Hum Apni Hi Laashon Ko Dhoye Jaa Rahe Hain (The sighs of an oppressed cannot move us/ We're carrying our own dead bodies). Our slothful complacency is our undoing. To quote Dr Muhammad Iqbal, "Khuda Tujhe Kisi Toofan Se Aashna Kar De/ Ke Tere Bahar Ki Maujon Mein Iztiraab Nahin/ Tujhe Kitaab Se Mumkin Nahin Faraagh Ke Tu/ Kitaab-Khwan Hai Magar Saahib-E-Kitaab Nahin." Yes, people are reading (scriptures like Quran, Gita, Bible and what not) but they're unable to imbibe the spirit of the book. They're reading the moral precepts described in these books but aren't following them for, their souls are dead and decadent and their morality is frothy. ---- 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/insults-soul-quran-gita-bible/d/133240 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 Feminis

Maulvi Ahmadullah Shah: A Sufi Voice of Unity and Resistance in 1857

By Syed Amjad Hussain, New Age Islam 20 September 2024 Maulvi Ahmadullah Shah Faizabadi, A Sufi Leader During The 1857 Indian Independence Movement, Exemplified Resistance Against British Colonialism Through Unity, Spirituality, And A Deep Commitment To Justice Main Points: 1. Ahmadullah Shah's Sufi background fostered a deep commitment to unity and justice in the face of colonial oppression. 2. His pamphlet ‘’Fateh Islam’’ galvanized support for rebellion, emphasizing the spiritual duty to resist. 3. He successfully bridged diverse communities, advocating collective action against the British. 4. His military tactics during key battles demonstrated exceptional leadership and adaptability. 5. Ahmadullah’s martyrdom became a powerful symbol of resistance, inspiring future movements for justice and independence. ----- A tribute to Maulvi Ahmadullah Shah by Special Cover of Division Level Philatelic Exhibition, Faizabad, Uttar Pradesh in 2019. ------ Introduction Maulvi Ahmadullah Shah Faizabadi, born in 1787 in Chennai, emerged as a pivotal figure during the First War of Indian Independence in 1857. His transformation from a respected scholar and martial artist to a fierce leader of the rebellion underscores the complex socio-political landscape of colonial India. This article explores his life, ideologies, military engagements, and enduring legacy as a symbol of resistance against British imperialism. Early Life and Education According to Telugu writer Syed Naseer Ahamed, Ahmadullah Shah, originally named Syed Ahmed Ali Khan, was born to Nawab Mohammad Ali Khan of Chinapattan (Madras). Growing up in an affluent Sunni Muslim family, he was deeply rooted in both religious and cultural traditions, embodying the Ganga-Jamuna ethos of Faizabad. His education encompassed traditional Islamic studies alongside martial arts, preparing him for the tumultuous times ahead. From a young age, Ahmadullah exhibited a keen intellect and a profound interest in spiritual and philosophical pursuits. His travels to England, Iraq, Iran, and the holy cities of Makkah and Madina, invited by the Nizam of Hyderabad, broadened his horizons and deepened his understanding of diverse ideologies. This exposure not only enhanced his knowledge but also instilled in him a sense of purpose regarding his role in society. Upon returning to India, he became a disciple of Syed Furqan Ali Shah of the Qadiriyya sufi order, further enriching his spiritual and philosophical outlook. Transition to Revolutionary Leader In the 1850s, Ahmadullah Shah began to galvanize support for a revolt against British colonial rule. His belief in the necessity of popular participation in any armed struggle led him to travel extensively across Northern India, advocating for independence. Ahmadullah understood that a successful rebellion required the cooperation of various segments of society, including peasants, soldiers, and local leaders. His literary contributions also played a significant role in mobilizing public sentiment. Ahmadullah authored a pamphlet titled Fateh Islam, outlining the need for jihad against the British. This pamphlet articulated not only the call for armed resistance but also invoked religious sentiments to unite diverse communities against colonial oppression. He was instrumental in orchestrating the Chapati Movement, which symbolized the rising tide of dissent among the populace. The movement involved the distribution of Chapatis, which served as a covert means of communication among revolutionaries, signalling the impending uprising. His efforts did not go unnoticed; the British authorities imprisoned him on charges of treason, but this only heightened his status among revolutionaries. Ahmadullah’s imprisonment galvanized support for him, and many saw him as a martyr for the cause. Following the outbreak of the rebellion on May 10, 1857, Ahmadullah Shah re-emerged as a leading figure in the fight against the East India Company. Role in the 1857 Rebellion As the rebellion unfolded, Ahmadullah Shah played a crucial role in organizing resistance in Awadh. He fought alongside prominent leaders such as Nana Sahib, Khan Bahadur Khan, and Begum Hazrat Mahal, contributing to several significant victories against British forces. His military acumen and leadership skills earned him the admiration of both allies and adversaries alike. During the early stages of the revolt, Ahmadullah commanded respect among soldiers and civilians. He was not merely a military leader but also a unifying figure who emphasized the importance of religious unity and cultural harmony. His efforts helped to solidify the collective identity of the rebels, bridging gaps between various factions and communities. British military officials, including George Bruce Malleson and Thomas Seaton, acknowledged Ahmadullah’s capabilities. Seaton described him as “a man of great abilities, of undaunted courage, and by far the best soldier among the rebels.” This recognition from adversaries highlights the formidable nature of Ahmadullah’s leadership during critical engagements. Ahmadullah's strategies and tactics during battles, notably at Shahjahanpur and Lucknow, were pivotal in maintaining momentum against colonial forces. His ability to adapt and innovate in the face of challenges demonstrated his commitment to the cause of independence. He led several successful operations that resulted in the temporary capture of key territories, showcasing his military prowess. The Fall and Martyrdom Despite initial successes, the tide of the rebellion began to turn. After the fall of Lucknow, Ahmadullah Shah retreated to Shahjahanpur, where he continued to coordinate attacks against the British. However, the increasing pressure from colonial forces, coupled with internal dissent, complicated the situation. The British, learning from their earlier mistakes, adapted their strategies and intensified their efforts to quell the rebellion. On June 5, 1858, while attempting to rally support from Raja Jagannath Singh of Powayan, Ahmadullah was betrayed. He had approached the Raja to convince him to join the uprising, but the Raja’s reluctance led to a tragic confrontation. Ahmadullah was shot and subsequently beheaded by Jagannath Singh’s brother, Kunwar Baldeo Singh, who sought the British reward of 50,000 silver pieces for his treachery. Ahmadullah’s head was displayed as a grim warning to other rebels, symbolizing the brutal crackdown on dissenters. The betrayal and subsequent execution of Ahmadullah Shah were not just a loss for the rebellion but also a profound blow to the morale of his supporters. His death marked a turning point in the struggle, as it instilled fear among potential insurgents and highlighted the dangers of resistance. Legacy and Historical Significance Ahmadullah Shah Faizabadi’s legacy as a freedom fighter and a symbol of resistance against British rule endures in Indian history. His ability to unite diverse groups against a common enemy illustrates the potential for collective action in the face of oppression. He remains a testament to the spirit of independence that permeated the 1857 uprising. British accounts of the rebellion, particularly Malleson’s History of Indian Mutiny, frequently reference Ahmadullah, highlighting his significance in the narrative of the Indian struggle for freedom. His martyrdom on June 5, 1858, solidified his status as a national hero, inspiring future generations in their quest for liberation. Ahmadullah’s story serves as a powerful reminder of the sacrifices made by countless individuals in the fight against colonial rule. In contemporary India, Ahmadullah Shah is celebrated as a symbol of resistance and unity. His life and contributions are commemorated in various forms, including literature, memorials, and academic studies. His embodiment of the Ganga-Jamuna culture serves as an example of the pluralistic values that continue to resonate in Indian society. Conclusion Maulvi Ahmadullah Shah Faizabadi exemplifies the courage and resilience of those who fought against colonial rule in India. His contributions to the 1857 rebellion not only reflect his personal bravery but also underscore the larger movement for independence that was gaining momentum across the subcontinent. As India continues to commemorate its freedom fighters, Ahmadullah’s story serves as a reminder of the enduring fight for justice, equality, and the collective struggle for a better future. His legacy is not just a chapter in history but an inspiration for ongoing efforts toward social and political justice in contemporary society. ---- Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. URL: https://www.newageislam.com/islamic-personalities/maulvi-ahmadullah-shah-sufi-unity-resistance-1857/d/133242 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

Pakistan’s Blasphemy Laws as Well as Forced Conversions and Marriages Not Only Violate The UN Charter but Also Islam’s Pristine Values; Sultan Shahin Tells UNHRC at Geneva On 20 September 2024

By Sultan Shahin, Founder-Editor, New Age Islam 20 September 2024 The UN Committee Recommends That Pakistan Repeal or Reform Its Blasphemy Laws. Also, The Committee Expresses Its Deep Concern “About The Frequent Reports That Women and Girls, In Particular Hindu Dalit and Christian Women and Girls, Face Threats, Harassment and Intimidation, Abductions, Sexual Violence, Forced Marriages and Forced Conversions.” ----- Full Text of the Oral Statement by Sultan Shahin at 57th session of the Human Rights Council, 9 September to 11 October 2024 Agenda Item 3: Promotion and Protection of All Human Rights, Including the Right to Development (General Debate) NGO: Centre for Human Rights and Peace Advocacy CHRAPA Intervention by: Sultan Shahin (Full name as in Passport: Syed Sultan Ahmad Jilani) Mr. President, Our organization is deeply concerned about the escalating human rights violations in Pakistan and its administered Azad Jammu and Kashmir, where civil, political, economic, social, and cultural rights, freedom of expression, freedom of belief are under severe threat. The UN Committee on the Elimination of Racial Discrimination, in its review of Pakistan’s periodic reports (CERD/C/PAK/CO/24-26) presented on 23 August 2024, has recommended the repeal or reform of Pakistan’s blasphemy laws. The Committee also expressed grave concern over the frequent reports of threats, harassment, abductions, sexual violence, forced marriages, and forced conversions, particularly targeting Hindu Dalit and Christian women and girls. Mr. President, While Pakistan identifies itself as an Islamic Republic and is a signatory to the UN Charter, its blasphemy laws and the alarming incidents of forced conversions and marriages not only contravene the Universal Declaration of Human Rights but also contradict the true values of Islam. Islam does not prescribe punishment for blasphemy, nor does it permit forced conversions or marriages. The Quran explicitly states, “There is no compulsion in religion” (Surah Al-Baqarah, 2:256). Additionally, Islamic law mandates that no marriage can occur without the explicit consent of the woman. Moreover, the Holy Quran offers several examples of blasphemy by non-Muslims during the time of the Prophet Muhammad (PBUH), yet no punishment is prescribed for such acts. Instead, Muslims are instructed in Surah Al-An'am (6:108) to refrain from insulting other religions. CHRAPA urges Pakistan to heed the recommendations of the Committee on the Elimination of Racial Discrimination and take immediate steps to uphold both international human rights standards and the ethical teachings of Islam. Thank you, Mr. President. ----- In order to accommodate as many ECOSOC Status NGO delegates as possible each delegate is only allowed to speak for 90 seconds in that forum; however, to elaborate a little for New Age Islam readers, I am presenting below some relevant excerpts from the UN Committee’s ground breaking report on the periodic reports of Pakistan (CERD/C/PAK/CO/24-26) presented on 23 August 2024. --- CERD/C/PAK/CO/24-26 ADVANCE UNEDITED VERSION Distr.: General Date: 23 August 2024 Original: English, French and Spanish Committee on the Elimination of Racial Discrimination Concluding observations on the combined twenty-fourth to twenty-sixth periodic reports of Pakistan* 1. The Committee considered the combined 24th to 26th periodic reports of Pakistan (CERD/C/PAK/24-26), submitted in one document, at its 3085th and 3086th meetings (see CERD/C/SR.3085 and 3086), held on 8 August and 9 August 2024. At its 3099th meeting, held on 18 August 2024, it adopted the present concluding observations: Attacks and reprisals against persons accused of blasphemy 15. The Committee is deeply concerned about the increasing reports of violent attacks and reprisals of persons accused of blasphemy, who often belong to ethnic and ethno-religious minority groups, including physical attacks, mob lynchings and killings, including incidents between May and June 2024 in Punjab and Khyber Pakhtunkhwa provinces, resulting in injuries, killings, and destruction of property. While noting the information provided on steps taken by the State party to investigate, prosecute and convict individuals involved in the attacks that took place in Sialkot in 2021 and Jaranwala in 2023, the Committee is concerned that less than seven percent of suspects were arrested. The Committee regrets the lack of information on investigations, prosecutions, convictions and sentencing of suspects involved in the killing of a man accused of blasphemy while under police custody in Madyan, Khyber Pakhtunkhwa, in June 2024. Additionally, the Committee is concerned about reports that individuals accused of blasphemy often face prolonged detention, solitary confinement, and prolonged trials; risking their safety and undermining their right to a fair trial and freedom from torture or inhumane treatment. The Committee is alarmed by the total annual numbers of cases concerning blasphemy from 11 in 2020 to 213 in 2023, in particular those brought under sections 295 and 298 of the Pakistani Penal Code and the Prevention of Electronic Crimes Act. While noting the 2019 Supreme Court decision to acquit in Asia Bibi v. The State and the 2016 Supreme Court decision in Mumtaz Qadri v. The State, the Committee is concerned that the State party has taken insufficient measures to enforce the relevant domestic laws to guarantee the right to fair trial or to prevent reprisals. The Committee reiterates its concern about the broad and vague definitions of the crimes under sections 295, 295-A, 295-B, 295-C, 298-A, 298-B, and 298-C of the Pakistan Penal Code (arts. 2, 4 and 6). 16. The Committee recommends that the State party: (a) Repeal or reform its blasphemy laws, in particular those that impose severe penalties such as life imprisonment or the death penalty, to ensure that the crimes under sections 295, 295-A, 295-B and 295-C are not broad and vague and are in accordance with international human rights standards; (b) Ensure the full implementation of domestic law protecting the rights of persons accused of blasphemy, such as the Supreme Court decisions in Asia Bibi and Mumtaz Qadri, including their right to a fair trial and to judicial proceedings free from bias or external pressure; (c) Take all necessary measures to prevent violent attacks and reprisals against persons accused of blasphemy, in particular those under police custody or in detention, such as the adoption of Standard Operating Procedures for police and law enforcement in cases concerning blasphemy; (d) Maintain the burden of proof with the prosecution and enforce domestic laws requiring high evidentiary standards in cases concerning blasphemy; (e) Investigate all violent attacks and reprisals, including mob lynchings and killings, against persons accused of blasphemy; ensuring that all perpetrators are prosecuted, convicted and appropriately sentenced. Freedom Of Religion Or Belief 23. While positively noting the Supreme Court decision in Order No. ii (SMC No. 1 of 2014) on the development of school curricula to promote a culture of religious and social tolerance and the formal recognition of religious festivals of ethno-religious minority groups, the Committee is concerned that the State party has taken insufficient measures, in law or in practice, to ensure the rights of persons belonging to ethno-religious minority groups, in particular non-Sunni ethno-religious minorities. The Committee regrets the lack of information on the development of an interfaith intolerance law. While acknowledging the steps taken by the State party to provide communities affected by religious intolerance with reparations, including the reconstruction of Churches and compensation of families, the Committee is concerned about the risks faced by persons belonging to religious minorities in freely exercising their right to freedom of religion or belief. In particular, the Committee is concerned about reports of physical attacks, desecration of religious or cultural symbols, and destruction of places of worship, including the thirty-six Ahmadiyya Baitul Zikr, twenty-six Christian churches, two Hindu temples, and one Sikh Gurdwara in 2023. Additionally, the Committee is deeply concerned about reports of harassment and intimidation of Muslim Ahmadiyya people in the period preceding and during Eid-ul-Adha, including judicial harassment by bar associations against public officials permitting Ahmadiyya ritual sacrifices and arbitrary arrests and detentions of Ahmadiyya people practicing Qurbani. The Committee is also concerned about the lack of accountability and impunity for harassment, intimidation, and attacks against ethno-religious communities, places of worship or property (art. 5). 24. The Committee recommends that the State party take all measures necessary as specified in article 5 of the Convention. It also recommends that the State party: (a) Review its domestic legal framework to ensure the rights of persons belonging to ethno-religious minorities, including their right to freedom of religion or belief without any discrimination, in law or in effect; (b) Renew or expedite steps towards the adoption of an interfaith intolerance law; (c) Engage in regular inclusive and participatory consultations with representatives of ethno-religious minority communities to identify their concerns and develop policies, such as security and safety policies, that address their specific needs; (d) Take steps to prevent physical attacks, desecration of religious or cultural symbols, and destruction of places of worship, including reprisals; (e) Provide adequate reparations to affected communities, including guarantees of non-repetition, satisfaction and rehabilitation, in addition to restitution and compensation, such as by way of reconstruction of places of worship and compensation for families affected. CERD/C/PAK/CO/24-26 8 Forced conversions and marriages 25. While noting the steps taken to establish a legal framework to prevent forced conversions and marriages, including the enactment of provincial child marriage laws, the Committee is concerned that the State party has taken insufficient measures to consider or address the root causes of the crimes. The Committee is deeply concerned about the frequent reports that women and girls, in particular Hindu Dalit and Christian women and girls, face threats, harassment and intimidation, abductions, sexual violence, forced marriages and forced conversions. Additionally, the Committee notes with concern reports that law enforcement authorities often dismiss the complaints of victims' families, fail to promptly and effectively investigate abductions or determine the age of victims, and that investigators, prosecutors and judges fail to critically examine evidence presented by abductors, including coerced statements and fraudulent documents, with some cases resulting in court orders that effectively sanction forced marriages. The Committee is also concerned about the low rate of birth registration in the State party, on which preliminary age assessments are based under its current policy (art. 5). 26. The Committee recommends that the State party: (a) Ensure effective implementation of its legal framework to prevent forced conversions and marriages, while considering the adoption of additional institutional and legislative measures, such as the adoption of laws criminalizing abductions, or attempted abductions, for the purpose of forced marriage or conversions; (b) Conduct trainings among law enforcement authorities, prosecutors, lawyers and judges on due process and evidentiary standards, including those relating to signed confessions; (c) Ensure that victims and their families have access to justice and effective remedies as well as support services such as shelters, legal aid, psychological counselling, and rehabilitation programs; (d) Increase efforts to improve the birth registration system, including by addressing barriers to registration, such as a lack of resources or distrust among communities in public authorities. ------- Submission by the International Dalit Solidarity Network (IDSN) to the Committee on the Elimination of Racial Discrimination (CERD) 113th session (05-23 August 2024) Pakistan v. Forced Marriages and Conversions in Pakistan, forced marriages and forced conversions of women and girls affect Hindu and Christian minorities disproportionately. There are frequent reports that persons belonging to these minorities are kidnapped and subjugated to physical and emotional abuse, including threats of violence. Many of the victims are forced to convert under the guise of a marriage of choice.10 Those most affected are Scheduled Caste Hindu girls, especially Dalits, who are kidnapped or lured into conversion, sexually exploited and then abandoned.11 Often, these minorities face obstacles in pursuing remedies for the violations sustained. There is no official data regarding the number of forced conversions to Islam of girls and young women from religious minority communities. NGO estimates of this phenomenon vary from 300 to 1,000 cases per year. The variation in numbers is, in part, due to the different definitions of forced conversion use. 12 The 2011 Prevention of Anti-Women Practices Act abolishes the practice of forced marriages and the exchange of girls in settling disputes, as well as the marriage of minor girls. However, despite this legislation, police often refuse to intervene in such cases. The courts can also be complicit in this, by nullifying women’s previous non-Islamic marriages and recognizing their forced marriages instead. Furthermore, the Sindh Child Marriage Restraint Act from 2013 prohibits marriage before the age of 18, but courts are failing to implement the law in cases concerning Hindu Dalit minors in the Sindh province. 10 IDSN and PDSN: – “Schedules Caste Women in Pakistan - Denied a life in dignity and respect.”, Alternative report to the CEDAW for the examination of the 4 the periodic report of Pakistan 2013, para. 74. 11 Scheduled Caste Children in Pakistan - Committee on the Rights of the Child (CRC) 72 nd PSWG 5 - 9 October 2015 – Pakistan Joint alternative NGO report by the Pakistan Dalit Solidarity Network (PDSN) and the International Dalit Solidarity Network (IDSN), p. 9. See also: IDSN “Dalit women in Pakistan”, indicating that Dalit women that are victims to sexual abuse, abduction and forced religious conversion suffer triple discrimination due to their gender, religion and caste. 12 International Commission of Jurists - Violations of the Right to Freedom of Religion or Belief in Pakistan - A Briefing Paper, July 2021, p. 36. 8 It must be noted that police enjoy very little public trust, which is another barrier to Dalits/Scheduled Caste individuals accessing justice. Police are known to accept bribes from both parties and in some cases, even when directed to act by the Court, the police charge the survivor money. It is understood that the police will help their friends and family and those with political influence but turn away applicants from SC/Dalit communities. These applicants are then forced to file a First Information Report (FIR) with the courts to seek justice, a long and expensive process. Recommendations to the State • Adopt legislation prohibiting discrimination on the basis of caste and take effective and immediate measures to ensure its implementation to protect those discriminated against on the basis of caste, and put in place an effective means of implementation including through disaggregated data. • Ensure the effective implementation of the Bonded Labour System Abolition Act and activate District Vigilance Committees to monitor and rehabilitate bonded labourers. • Strengthen labour inspections and enforcement mechanisms to address and prevent bonded and forced labour practices, particularly in industries like brick kilns and agriculture. • Implement measures to improve access to quality education for Dalit children, particularly girls, to break the cycle of poverty and illiteracy. • Improve healthcare infrastructure in rural areas and Scheduled Caste localities, ensuring access to basic services such as sanitation and clean water. • Strengthen the enforcement of laws prohibiting forced marriages and conversions, including the Prevention of Anti-Women Practices Act and the Sindh Child Marriage Restraint Act. • Provide anti-discrimination training to police services, and make the non-registration of cases a punishable offence. In addition, organize seminars around relevant law that can protect minority and marginalized communities throughout Pakistan, especially in smaller cities and rural areas. • Provide support services, including legal aid and rehabilitation programs, for victims of forced marriages and conversions. • Collect and publish disaggregated data on the socio-economic status of Dalits, including their access to employment, education, healthcare, and other basic services. • Establish independent monitoring bodies to oversee the implementation of anti-discrimination policies and laws, ensuring accountability and transparency. • Collaborate with civil society organizations to gather and report on the ground realities of caste-based discrimination and human rights violations against Dalits. • Reinstate the 6% job quota for Scheduled Caste communities in the government sector, civil service, judiciary, agriculture department and other institutes to guarantee work for the community. Contributing organisations The PAKISTAN DALIT SOLIDARITY NETWORK (PDSN) is a coalition of dozens of rights-based civil society organizations in Pakistan. It was formally launched in April 2009 after a research study conducted in 2007, which identified serious violations of basic rights of Scheduled Castes (Dalits) in Pakistan. The main objectives of the network are to highlight the issue of Scheduled Castes through national and international advocacy. The Center for Law & Justice (CLJ) is a non-profit, nonpartisan, non-government organization striving to protect the rights and interests of disadvantaged religious communities, women and labour rights by engaging in advocacy, strategic litigation and research and policy analysis since 2011. Research and advocacy on sanitation workers and religious minorities suffering from intersectionality of caste and religion have been the prime focus of the Centre since its founding. The Progressive Human Foundation (PHF) is a nongovernmental organization registered under the Societies Registration Act XXI of 1860. It has worked on multiple self-funded projects of Legal Assistance to religious minorities, youth empowerment, women economic empowerment, bonded labour and the education of children from marginalized rural communities in the Sindh province. The Rural Advancement Development and Human Rights Association (RADHA) is women-led, and women-focused entity committed to indigenous organization. RADHA is working for the protection of rights of indigenous minorities and scheduled castes in Sindh. Key areas of work are human rights, education, health, safe drinking water and women's empowerment. The Dalit Sujaag Tehreek is a movement and organisation representing the scheduled caste Hindu communities in Pakistan. The movement was launched in 2016 during the 125th anniversary of the birth of Baba Saheb Ambedkar at Mirpurkhas. It was formed by the combination of different Scheduled Caste organisations in Pakistan 10 The HARI-Welfare Association is a non-governmental organization. Through research, advocacy and lobbying, HWA aims to promote economic, social, cultural, civil and political rights of peasants, workers and other marginalized communities, including Dalits engaged in agriculture in rural areas of Sindh and Pakistan. The International Dalit Solidarity Network (IDSN) was founded in March 2000 to advocate for Dalit human rights and to raise awareness of Dalit issues nationally and internationally. IDSN is a network of international human rights groups, development agencies, national Dalit solidarity networks from Europe and national platforms in caste-affected countries. 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