Musings On The New Year

By Sumit Paul, New Age Islam 30 December 2024 Kuchh Khushiyan, Kuchh Aansoo De Kar Taal Gaya Jeevan Ka Ik Aur Sunhara Saal Gaya (Giving away some joys and a few tears / Yet another golden year of life has glided by) Why's there so much hullabaloo about a new year when it's just a very minor change in digits? The year 2024 soon segues into 2025 and after a year, 2025 will roll into 2026 and this will go on till we're on the planet Earth. Years are humans' attempts to segmentise the timelessness of time and compartmentalize the continuity of eternity. In other words, there's nothing new in a new year. Yet, we all look forward to welcoming a new year. To quote Rahil Ghazipuri, "Har Kisi Ko Ilm Hai Ki Kuchh Badalta Nahin / Phir Bhi Naye Saal Ka Josh Ghat-Ta Nahin" (Everyone knows that nothing changes / Yet, the New Year zeal doesn't diminish). Just the way birthdays are celebrated with much gaiety and fanfare, a new year is also an occasion for all of us to let our hair down. Since we've calendarised and calibrated time into yearly segments for our convenience, a 'perceived' and 'anticipated' new year fills us with a sense of joy and mirth because each new year offers an exciting opportunity for a fresh start and new beginnings, which is probably why we all look forward to New Year's Eve and New Year's Day so much. No matter what our goals are for the coming year or how many New Year's resolutions we plan on making for 2025, ringing in the start of a new year is a moment to acknowledge. One, to celebrate all of our experiences from 2024; and two, to welcome the new year ahead. A new year is a time for new beginnings. Dr Ramdhari Singh 'Dinkar' wrote, 'Har Saal Ke Antim Din Main Simhaavlokan (सिंहावलोकन) Karta Hoon Ki Guzarta Saal Kaisa Raha Aur Ab Naye Saal Mein Kya Behatari Layee Jaa Sakti Hai ' (Every year on the last day, I look back and ruminate over how I spent it and how changes can be brought about in the new year). Mexican Ambassador to India and a Nobel laureate in Literature (1990), Octavio Paz Lozano aptly said that the last year is like the last night. Wake up to a new dawn in a new year. The object of a New Year is not that we should have a new year. It is that we should have a new soul because one must like the dreams of the future better than the history of the past. The magic in new beginnings is something indescribable. Had time been a seamless entity without the segments of days, minutes, hours and years, its overwhelming transcendence would have made humans feel too small and insignificant. We also would have felt lost in the oblivion of time and the dungeon of the universe. Time can never be enslaved, it can only be apportioned to some extent. So, by apportioning time into years, we've given ourselves a direction to look ahead. To quote J P Morgan, "The first step towards getting somewhere is to decide you're not going to stay where you are." Remember, tomorrow is the first blank page of a 365-page book. Write a good one. ---- 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/musings-new-year/d/134183 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

From Auschwitz To Gaza, With A Stopover In The Hague

By Gideon Levy Dec 28, 2024 This bitter and not-so-subtle irony of history supplies a surreal confluence that was nearly unimaginable before now: merely to imagine the prime minister landing in Krakow, arriving at the main entrance of Auschwitz and being arrested by Polish police at the gate, under the slogan “Arbeit Macht Frei” (“Work sets you free”); merely to consider that of all the figures and countries, it is the prime minister of Israel who is prevented from attending the memorial for members of his people on account of the threat of international law hovering over his head. The German chancellor, yes; Netanyahu, no. Benjamin Netanyahu will not travel to Poland next month for the main ceremony marking the 80th anniversary of the liberation of the Auschwitz death camp, over concern that he could be arrested on the basis of the warrant issued against him by the International Criminal Court in The Hague. ------- Eighty years ago, when Auschwitz was liberated, it would have sounded like the most insane development imaginable. Not anymore. Eighty years ago, Jews were given a choice between two legacies: Never again, the Jews will never face a similar danger, or – Never again, no one in the world will ever face a similar danger. Israel clearly chose the former option, with a fatal addition: After Auschwitz, Jews are permitted to do anything. Israel has implemented this doctrine in the past year as it never has before. A prime minister who dodged a ceremony in Auschwitz is perhaps the grossest illustration of this. The fact that of all the places in the world, Auschwitz is the first that Netanyahu fears going to, shouts symbolism as well as historical justice. Other heads of state will attend the ceremony, but not Netanyahu. He is wanted by the tribunal — which was established in the wake of what happened at Auschwitz — on suspicion of war crimes that, with alarming speed, increasingly resemble the crimes of Auschwitz. The distance between Auschwitz and Gaza, with a stopover in The Hague, is still enormous, but it can no longer be argued that the comparison is preposterous. After reading Yaniv Kubovich’s nightmare report on what is taking place on the corridor of death in Netzarim, one realises that this distance is shrinking by the day. It has always been taboo to compare anything to the Holocaust, and rightly so. There has never been anything like it. The worst crimes of the occupation pale in comparison to the crimes of Auschwitz. Moreover, this comparison always left Israel white as snow and its accusers as antisemites: After all, there are no death camps in Gaza, so every accusation can easily be rebuffed. There are no death camps, therefore the IDF is the most moral army in the world. There will never be death camps in Gaza, and nevertheless the comparisons are beginning to cry out from beneath the rubble and the mass graves. When Palestinians in Gaza know that where packs of stray dogs prowl, there are human corpses eaten by the dogs, Holocaust memories begin to surface. When in occupied Gaza there is an imaginary line of death, and anyone who crosses it is doomed to death, even a hungry or disabled child, the memory of the Holocaust begins to whisper. And when ethnic cleansing is carried out in northern Gaza, followed by clear signs of genocide throughout the Strip, the memory of the Holocaust is already roaring. October 7, 2023 is increasingly emerging as a fateful turning point for Israel, much more than it seems at present, similar only to its previous calamity, the 1967 war, which was also not diagnosed in time. In the Six-Day War, Israel lost its humility, and on 7 October it lost its humanity. In both cases, there is irreversible damage. Meanwhile, we must consider the historical occasion and absorb its significance: a ceremony commemorating the 80th anniversary of the liberation of Auschwitz, world leaders march in silence, the last living survivors march alongside them, and the place of the prime minister of the state that rose from the ashes of the Holocaust is vacant. It is vacant because his state has become a pariah, and because he is wanted by the most respected court that tries war criminals. It bears raising our heads for a moment from the Hanni Bleiweiss scandal and the Feldstein affair: Netanyahu will not be at Auschwitz, because he is wanted for war crimes. ----- Republished from Haaretz of 23 December Gideon Levy is a Haaretz columnist and a member of the newspaper's editorial board. Levy joined Haaretz in 1982, and spent four years as the newspaper's deputy editor. He was the recipient of the Euro-Med Journalist Prize for 2008; the Leipzig Freedom Prize in 2001; the Israeli Journalists’ Union Prize in 1997; and The Association of Human Rights in Israel Award for 1996. His new book, The Punishment of Gaza, has just been published by Verso. URL: https://www.newageislam.com/islam-politics/auschwitz-gaza-hague/d/134182 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

Unveiling the Tablighi Jamaat: An Analysis of its Ideology and Practices

By Sahil Razvi, New Age Islam The Tablighi Jamaat, Though Presented As A Reformist Movement, Hides Underlying Contradictions Within Its Teachings. By Examining The Works Of Its Founders, The Article Critiques The Movement's Ideology, Its Ties To Deobandi Figures, And Controversial Views On Islamic Practices And Reverence For The Prophet. Main Points: 1. The movement's founders, including Maulana Ilyas and Maulana Yusuf, are linked to controversial figures in Islam. 2. The group’s teachings conflict with mainstream Sunni beliefs, particularly regarding reverence for the Prophet Muhammad. 3. The Jamaat’s methods of propagation raise concerns about its true intentions. 4. The movement’s controversial texts challenge traditional Islamic views on the Prophet and religious practices. ----- You must have often observed in mosques, whether in cities or villages, that as soon as the Imam concludes the prayer with "Salaam," some individuals stand up and say to the congregation, "Brothers! Please stay for a while after the prayer so that we can sit together and talk about Allah and His Messenger." After this, someone reads from a book of the Tablighi Jamaat, and then efforts are made to encourage Muslims to pay attention to their faith. This entire activity is associated with Tablighi Jamaat, which has gained popularity as a reformist movement. Initially, the objectives presented by this Jamaat were such that they seemed acceptable to everyone. These included promoting the recitation of the "Kalima" (Islamic creed), remembrance of Allah, gathering Muslims in mosques to discuss matters of faith, encouraging them to be regular in prayers, and spreading the spirit of religious propagation among Muslims. Clearly, no one can disagree with such noble goals. However, as the saying goes, "Things are not always as they seem." A closer look at the books authored by the leaders of the Tablighi Jamaat and their methods of thinking and practice reveals several significant flaws. Can anyone deceive others by openly declaring, "Come, I am going to deceive you"? No, a deceiver first wins over people with compassion and kindness, and then deceives them. Has anyone ever administered poison by saying, "Here, take this poison and enjoy eternal sleep"? No, poison is always hidden in something sweet before being administered. Similarly, when a hunter wants to trap a bird, he imitates the bird’s call. Though the hunter is a human being, he becomes a "bird" to achieve his goal. It is famously said that the tusks of an elephant are different for display and chewing. Likewise, some individuals have a different agenda in their minds while presenting a different story outwardly. A person aiming to create a new sect in Islam cannot openly announce, "Come, Muslims! I am starting a new sect in Islam. Please support me." Instead, he will outwardly oppose sectarianism while covertly establishing a new one. Similarly, would an enemy country’s spy come and tell us, "I am here to spy on you"? Certainly not! He will pretend to be one of us and then harm us. Would deniers of the Prophet’s traditions (Hadith) declare their denial while trying to win over Muslims? Of course not! Does any merchant advertise their goods by declaring, "My products are of inferior quality"? Certainly not! They always present their merchandise as the best. These everyday experiences demonstrate that if any Jamaat or individual speaks pleasant words and expresses noble intentions outwardly, it doesn’t mean we should join them without proper inquiry and understanding. Instead, we must carefully examine whether they are a guide in disguise or a looter in the attire of a leader. As a poet aptly said: “Libaase Khizr Mein Yaan Sainkron Rahzan Bhi Phirte Hain Agar Jeene Ki Khwahish Hai Toh Kuch Pehchaan Paida Kar.” "In the guise of Khizr, many looters roam here! If you wish to survive, develop some discernment!" Now let us examine the true essence of Tablighi Jamaat in the light of their books. The best way to understand any movement or ideology is to study the works of its founders and prominent leaders. The founder of Tablighi Jamaat is Maulana Ilyas. Apart from him, Maulana Yusuf, Maulana Zakaria, and Maulana Manzoor Nomani are considered the prominent pillars of the Jamaat. Other influential figures include Maulana Ismail Dehlvi, Maulana Ashraf Ali Thanvi, Maulana Rashid Ahmad Gangohi, and Maulana Qasim Nanotvi. These individuals are revered by the Tablighi Jamaat. Maulana Ilyas himself writes: "Hazrat Thanvi (Ashraf Ali Thanvi) has done a tremendous service. My heart desires that his teachings be combined with my method of propagation so that his teachings can become widespread." (Malfoozat Maulana Ilyas) In another place, Maulana Ilyas writes: "Hazrat Gangohi (Rashid Ahmad Gangohi) was the reformer (Mujaddid) and spiritual guide (Qutb-e-Irshad) of his time." (Malfoozat-e-Ilyas) Maulana Rashid Ahmad Gangohi writes: "Maulana Ismail Dehlvi’s book Taqwiyatul Iman is essential in every household; it is an Islamic obligation." (Fatawa Rashidia) As for Maulana Qasim Nanotwi, it suffices to say that he was the founder of Darul Uloom Deoband, the institution from where the campaign to diminish the love for the Prophet (peace be upon him) among Indian Muslims began. These are the prominent figures of the Tablighi Jamaat. While some might deny considering these personalities as role models, such denial is futile. This is because, first of all, Maulana Ilyas, the founder of the Tablighi Jamaat, has openly acknowledged these individuals as his inspirations. Furthermore, the books of these figures are sold openly at stalls outside the central gatherings of Tablighi Jamaat. Before presenting the actual teachings of these leaders, another point must be clarified. If you ask a Sunni Muslim about their revered figures, they will immediately list personalities like Hazrat Imam Hussain, Hazrat Imam Hasan, Imam Abu Hanifa, Hazrat Ghaus-e-Azam, Hazrat Khwaja Ajmeri, Hazrat Mujaddid Alf Sani, and Hazrat Imam Ahmad Raza Barelvi (may Allah be pleased with them all). However, followers of the Tablighi Jamaat hesitate to name their leaders because their books are filled with blasphemous statements against the Prophet (peace be upon him). Such hesitation reflects the divergence in their perspective and fate. Now, let us delve into the teachings of the leaders of Tablighi Jamaat based on their books. Teachings of Maulana Ismail Dehlvi "Focusing on the Prophet (peace be upon him) during prayer is worse than being engrossed in thoughts about one’s donkey or ox." (Sirat-e-Mustaqeem) "Every creation, whether big or small, is more humiliated before Allah than even a cobbler." (Taqwiyatul Iman) "The Prophet (peace be upon him) said, ‘I too will die and mix with the earth.’" (Taqwiyatul Iman) "Those named Muhammad or Ali own nothing." (Taqwiyatul Iman) "The reverence for the Prophet (peace be upon him) should be akin to that of an elder brother because he too is human." (Taqwiyatul Iman) "Traveling solely to visit the Prophet’s (peace be upon him) shrine is an act of shirk (polytheism)." (Taqwiyatul Iman) "Revere Prophets like ordinary humans and even reduce that reverence." (Taqwiyatul Iman) Teachings of Maulana Qasim Nanotwi "The distinction of Prophets among their followers lies only in knowledge. As for actions, sometimes their followers surpass them." (Tahzeer-un-Nas) "To the common people, the Prophet (peace be upon him) is the ‘Seal of Prophets’ because he is the last in chronological order. But for the enlightened, this notion does not hold." (Tahzeer-un-Nas) ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-ideology/unveiling-tablighi-jamaat-ideology-practices/d/134170 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

Reincarnation And Rebirth Are Good For Spinning Yarns

By Sumit Paul, New Age Islam 28 December 2024 "My work is mostly about longing, human relationships, science and children - and a little bit about ghosts and reincarnation! " Amy Gerstler While I love reading Arshad Saheb’s articles on this site, his latest one, 'Spiritual Relations Between Syed Ahmad Khan And Narendra Modi: Walter Semkiw's Claims,' is a trifle far-fetched. Sir Syed may have hobnobbed with the Brits for the upliftment of his community, he was certainly an educated man but our NaMo is correspondingly uneducated! That said, this whole business of rebirth and reincarnation is a humongous hoax and I fully agree with Dr Ghulam Mohiyuddin that, "Every outlandish theory will have at least some followers in America! " Reincarnation and rebirth have no scientific basis. Both are just 'spiritually' edifying theories. Many cultures have independently developed a belief system in reincarnation that includes return of the unit of consciousness to another physical lifetime on Earth. The beliefs concerning reincarnation have a great (ethical) impact on human life and our relationship to the world. Mankind's collective reluctance to accept death as the ultimate finality as well as reality makes most of us believe in all these weird and unscientific theories and beliefs like Afterlife, Hereafter, Posthumous Existence, Reincarnation, Rebirth and all that jazz. These are all scriptural and doctrinal beliefs that have failed to stand up to scrutiny. You'll be amazed to know that the 'enlightened' Buddha himself was equivocal on beliefs like reincarnation and rebirth despite reincarnation being the later and also late essence of Buddhism. Both Jainism and Buddhism, almost contemporary faiths, questioned the Avtaarvaad Siddhant of Brahminical Hinduism. Ironically, both got afflicted with the same malady! When the pristine Eastern Consciousness / Spirit degenerated into a corrupt belief system and became Hinduism, all sorts of spiritual and philosophical garbage crept into it. The fallacious belief in the indestructibleness of soul, which has no basis and no foundation, engendered all these intangible beliefs and theories. Rebirth and reincarnation are fit and good for amusement and spinning a yarn. And that's it. Don't take them seriously. ---- 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/reincarnation-rebirth-spinning-yarns/d/134174 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 Divide within Muslims: Navigating Doctrinal Differences and the Search for Unity

By Dr. Khwaja Iftikhar Ahmad, Tr. New Age Islam Translated into English by New Age Islam 28 December 2024 Doctrinal Differences and the Consensus of the Majority among Muslims Main Points: 1. Unity in Core Beliefs 2. The Emergence of Sectarian Differences 3. Evolution of Quranic Exegesis 4. The Fragmentation of the Ummah 5. The Need for Reflection and Reform ---- The Holy Quran is the sacred scripture of Islam for all Muslim sects. The Prophet Muhammad (peace be upon him) is the Leader of the Prophets, the Seal of the Prophets, the Mercy to the Worlds, and the Intercessor on the Day of Judgment—an exalted position universally agreed upon by all Muslims. Allah and His angels send blessings and peace upon him, and the Muslim Ummah is also commanded to do so through divine guidance. These beliefs are fundamental and integral components of our faith. There is unanimous consensus on the sanctity, respect, and reverence for the ten companions of the Prophet (Ashara-e-Mubashsharah), the pure wives of the Prophet, the daughters of the last Prophet, and the Ahl al-Bayt, whose elevated status was acknowledged by the Prophet himself, as he wrapped them in his cloak, expressing their honour and dignity. The recitation of the Quran, its proper pronunciation (Tajweed), its exegesis (Tafseer), and all related subtopics regarding obligations, virtues, the rights of Allah, the rights of the people, reward, reverence, and understanding are all areas on which there is broad consensus. It is natural to have differences of opinion in interpretations. The concepts of the Medina state, the Constitution of Medina, the sayings of the Prophet (PBUH), the conduct of the Companions, the Tabi‘un (followers), and the Tabi‘ Tabi‘un (followers of the followers), each with their respective rank and position, form the foundation of this consensus. However, differences and conflicting views exist regarding leadership (Imamate) and caliphate (Khilafah). Two hundred and fifty years after his passing, the collection of Hadiths began. Before that, they were transmitted orally from one person to another. The years of the major collections are as follows: Bukhari (256 AH), Muslim (261 AH), Abu Dawood (275 AH), Nasa'i (303 AH), Tirmidhi (279 AH), and Ibn Majah (273 AH). To establish their authenticity and classification, an unparalleled method of Asmā' al-Rijāl (biographical evaluation of narrators) was employed. Based on the following principles, the classifications were determined: first, those narrated directly by the Prophet Muhammad (peace be upon him) himself; second, those narrated by those who heard it directly from him; third, those narrated from the second generation; and fourth, those narrated from subsequent generations. The three main categories of Hadith were established: Sahih (authentic), Qudsi (sacred), and Da'if (weak), and a large number of Hadiths were also rejected. There is nearly a 90% consensus in the selection and chain of transmission (Isnad) of Hadiths. The process of differing opinions began to gain momentum with the emergence of Islamic jurisprudence (Fiqh), leading to the formation of various schools of thought and sects. The concepts of division and leadership (Khilafah and Imamate) also arose, with their roots being traced back to the life of the Prophet (PBUH), his purified conduct, and the state of Medina. The Shia have their own arguments regarding the issue of Khilafah. The Sunni and Shia are the two main sects, with the others being branches derived from them. The Quran in its present form was compiled during the 12-year caliphate of Hazrat Uthman (RA). The first exegesis of the Quran in Arabic, Tafseer al-Kabeer, was written between 150-180 AH. This was followed by Ma'ani al-Quran in 207 AH, Tafseer al-Tabari in Persian in 223 AH, and in Urdu, Tafseer by Shah Abdul Qadir in 1826, who was the son of Shah Waliullah Dehlavi. This shows that the process of translation and interpretation of the Quran began centuries later. Differences began to emerge within the Ummah, and we drifted further away from our Quranic identity, gradually being recognized by the names of our scholars. We became known as Hanafi, Hanbali, Maliki, Shafi'i, Ja'fari, Sunni, Wahhabi, Salafi, Shia, Bohra, Ismaili, Aga Khani, and countless other divisions. In Hadith, there is mention of 73 sects, with only the one that follows the path of Allah, His Messenger, and the Companions of the Prophet being considered the rightful sect, while the rest are considered false. After this, differences arose in the understanding, interpretation, and exegesis of the Quran. This further paved the way for divisions and disputes, especially with the emergence of concepts like Shari'ah, Tariqah, spirituality, Sufism, and the beliefs surrounding the saints (Awliya Allah). Despite having one religion, one Quran, and one Prophet (PBUH), the Ummah became fragmented. The intensity of these differences was such that people began issuing fatwas of kufr (disbelief) against each other, and countless other conflicts arose. Today, the previous exegeses, which were once considered highly authoritative in their time, have become outdated and inconsistent with modern, credible research. Specifically, there are about one thousand verses of the Quran that are directly or indirectly related to science or the findings of scientific research, and the earlier interpretations of these verses are no longer relevant. While the text of the Quran remains protected by Allah until the Day of Judgment, its meanings and interpretations will continue to unfold new insights and dimensions of knowledge and awareness. This process is far from complete, as it threatens established positions. Several weak Hadiths may also require revision, especially those that contradict credible research or create ambiguities that could lead to confusion, potentially causing the religion of Islam to be misunderstood or misrepresented. It is important to note that it is the duty of the scholars of every era to remain vigilant against fitnah (disorder) and, when necessary, to take appropriate actions through consensus if research, logic, and public interest call for it. There is still much work to be done in this regard. The intellectual and research-based differences, which were originally related to the chain of transmission (Isnad) or understanding, gradually transformed into issues of personal and individual matters. Small, trivial things began to be treated as significant, and rituals adopted the guise of religion. Obligations, the neglect of which constitutes a major sin, were side-lined. New dimensions of divinity, intercession, and mediation were introduced, and such practices were followed with such rigidity that objections to them began to take the form of Fitnah (discord) and Fasad (corruption). Amulets, charms, superstitions, and practices that were meant to reject all forms of idolatry and superstition have now infiltrated the very religion that was meant to eradicate such practices. The reason for mentioning all this is to highlight that where fundamental understanding and harmony are present to the fullest extent, the core differences and disagreements should remain confined to intellectual circles. However, when these divisions seep into the general public, it is no longer a matter of scholarship. Is this not enough to understand the decline, humiliation, and disgrace of the Muslim world today? The terms Kafir (disbeliever), Mushrik (polytheist), Munafiq (hypocrite), Fasiq (wicked), and the labels of deceitful, immoral, and dealings with non-believers do not pose any real issue. However, when it comes to a believer in the oneness of Allah, the Messenger, and the Quran, which mosque will they not pray in? Which religious scholar’s marriage contract will be deemed invalid? Which sect considers marriage lawful or unlawful? There is a strong emphasis on all the absurdities that divide the unity of the Ummah. Mosques have become personal and hereditary properties, while madrassas, cemeteries, Sufi lodges, institutions, organizations, and even the transfer of power has become a matter of inheritance, with democracy only existing in the rest of the places. After this detailed explanation, I would like to raise some questions that I would like to include in this discourse: 1. Who has the right to do what is done on the Day of Judgment in this world? 2. Why, by the grace of Allah, are declarations of Kufr (disbelief), religiously divisive opinions, sectarianism, and statements and actions that spread division and discord prevalent among us? 3. Why are meetings held late into the night, focused on rejecting one another, and why are offerings and gifts presented for such gatherings? 4. Why are gatherings not held to discuss Islamic ethics? 5. Why do we expend all our energy in humiliating, discrediting, and degrading others, while the topics of unity, agreement, and mutual cooperation are neglected? 6. Financial contributions are accepted from everyone, gifts are accepted from everyone, and money given to mosques, shrines, and madrassas is welcomed. Yet, why is there no genuine acceptance of one another or a single, universally accepted authority among us? What kind of ethics and scholarship is this? 7. How deeply have we entangled the Ummah in superstition and idolization? If the solution to every issue is within this, then why have we not been able to eliminate the enemies of Islam in a practical way until now? There are many questions that are now being raised for all of us to contemplate. The pride (ego) belongs solely and exclusively to Allah, the One and Only, the Almighty; He alone is the Sovereign. No one, God forbid, should try to assume the role of God. Some may wish to go so far in the pursuit of compromise and reconciliation that they sever themselves from the root, trunk, and branches of their identity, while others obstruct the true face of Islam, the face of peace, harmony, and safety, from emerging. Islam is indeed a religion that cuts off the root of discord, chaos, and violence. However, when the time for a final decision arrives, personal interests and considerations are often wrapped in the guise of religion. Islam has the solution to every problem, but in this world, we are unable to offer solutions to our problems. Instead, we have become the problem ourselves. What kind of joke is this? ---- Courtesy: Daily Inquilab Urdu Newspaper, New Delhi, 27th December, 2024 URL: https://www.newageislam.com/the-war-within-islam/divide-muslims-doctrinal-unity/d/134168 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

Celebrating 227 Years of Mirza Ghalib: The Poet Who Transcends Time

By Syed Amjad Hussain, New Age Islam 28 December 2024 Mirza Ghalib Was A Legendary 19th-Century Urdu And Persian Poet Who Captured The Essence Of Love, Loss, And Existential Struggles Amidst India's Turbulent Transition. His Timeless Poetry Continues To Inspire And Resonate Globally, Celebrating Human Emotions And Universal Truths. Main Points: 1. Ghalib's Mughal ancestry, personal losses, and work as court poet to Emperor Bahadur Shah Zafar. 2. His works are reflective of love, loss, existential struggles, and the societal upheavals of 19th-century India. 3. His Ghazals, immortalised by legendary singers, bridge generations and global audiences. 4. A blend of Sufism and existentialism, Ghalib's poetry explores universal truths with wit and melancholy. 5. Ghalib's legacy lives on through events, digital media, and memorials such as Ghalib's Haveli and Jamia Millia Islamia's statue. ----- Introduction Mirza Asadullah Beg Khan, popularly known as Mirza Ghalib, is an immortal figure in the annals of Urdu and Persian literature. Born on 27 December 1797, in Agra, Ghalib's life and work encapsulated the cultural and philosophical essence of a transforming India. His poetry, steeped in wit, profundity, and melancholy, still resonates in the hearts of people across the globe. The Life and Legacy of Ghalib Ghalib was born into a family of Mughal descent, with ancestral roots in Samarkand, Uzbekistan. His paternal grandfather, Mirza Qoqan Baig, served under Ahmad Shah Durrani, while his father, Mirza Abdullah Baig, worked for several prominent Indian rulers. Tragically, his father passed away in 1803 when Ghalib was only four. He was then raised by his uncle, Mirza Nasrullah Baig Khan, who also died shortly thereafter. At the age of thirteen, Ghalib married Umrao Begum, the daughter of Nawab Ilahi Bakhsh. Moving to Delhi, he faced profound personal tragedies, including the death of all seven of his children in infancy. In a poignant letter, Ghalib described his marriage as a "second imprisonment," the first being life itself—a recurring theme in his poetry, which often explored existential struggles. Despite these hardships, Ghalib’s literary brilliance shone through. His mastery of Persian and Urdu, combined with his sharp intellect, earned him a place as a court poet to Emperor Bahadur Shah Zafar. In 1850, the Emperor conferred upon him the titles Dabir-ul-Mulk and Najm-ud-Daula, recognising his contributions to poetry and history. As the Emperor’s royal historian and poet-tutor, Ghalib became an integral part of Delhi’s cultural and political landscape. Poetry in a Time of Transition Ghalib’s works were shaped by an era of great upheaval. As the Mughal Empire waned and the British East India Company tightened its grip, his poetry captured the turmoil and existential angst of the times. His verses often delved into themes of love, loss, mortality, and the human condition. In one of his celebrated couplets, he writes: "Is Sādgī Pe Kaun Na Mar Jā.E Ai Ḳhudā Laḍte Haiñ Aur Haath Meñ Talvār Bhī Nahīñ" ("Who wouldn't die for such innocence, O God, They fight, yet they hold no sword in their hands.") This blend of simplicity and depth epitomises Ghalib’s poetic style, which remains the cornerstone of Urdu literature. While his Diwan-e-Ghalib is smaller in volume than his Persian works, it cemented his status as one of the greatest poets of his time. Ghalib in Modern Memory Ghalib’s work transcends generations, resonating with audiences worldwide, including the Indian diaspora. His Ghazals have been immortalised by legendary singers like Jagjit Singh, Mehdi Hassan, Abida Parveen, and Lata Mangeshkar, bringing his words to life for those unfamiliar with Urdu. On 27 December 2017, Google commemorated Ghalib’s 220th birth anniversary with a special doodle, underscoring his global appeal. Meanwhile, his haveli in Ballimaran, Chandni Chowk, now a museum, provides an intimate glimpse into his life, displaying manuscripts, artefacts, and illustrations that celebrate his literary genius. A statue of Ghalib, unveiled at Jamia Millia Islamia University, further honours his legacy. Located at Gate Number Seven of the campus, it stands as a testament to his enduring cultural significance. Remembering Ghalib in 2024 This year, the week-long 'Remembering Ghalib' series, held from 15–19 December 2024, in Delhi, marked his 227th birth anniversary. Highlights included a candlelight procession from Chandni Chowk to Ghalib’s Haveli, a mushaira featuring renowned poets, and a dance ballet inspired by his Ghazals. At the event’s conclusion, historian and diplomat Pavan K. Varma reflected on Ghalib’s timeless relevance: “Ghalib’s poetry transcends time and language. His words speak to the soul, urging us to reflect on love, loss, and the impermanence of life.” The Philosophy of Ghalib Ghalib’s poetry transcends personal struggles, delving into universal truths. His verses explore metaphysical musings, human desires, and the bittersweet realities of life. He often grappled with the transience of existence, the futility of human efforts, and the paradox of divine justice. His work seamlessly blended Sufism with existential thought, inviting readers to ponder life’s mysteries. His letters, written in an intimate and conversational tone, revolutionised Urdu prose. Today, they are celebrated for their wit, philosophical depth, and insights into the socio-political milieu of his time. A Personal Connection with His Work One of Ghalib’s greatest gifts was his ability to connect with readers on a deeply personal level. His ghazals capture emotions that are both intensely individual and universally relatable. Consider this couplet: "Hazārōñ Ḳhvāhishēñ Aisi Ki Har Ḳhvāhish Pe Dam Niklē Bahut Niklē Mire Armaan Lekin Phir Bhī Kam Niklē" ("Thousands of desires, each worth dying for, Many of them I have realised, yet they are too few.") This verse encapsulates the eternal human condition—the ceaseless yearning and inevitable dissatisfaction that defines existence. The Timelessness of Ghalib Ghalib’s ability to articulate the intricacies of human emotion ensures his relevance across cultures and generations. Visiting his Mazar in Basti Hazrat Nizamuddin is a deeply moving experience. As poet Feroz Bakht Ahmed remarked: “To stand at Ghalib’s resting place is to feel the weight of his words and the lightness of his spirit. It is a pilgrimage of the soul.” Conclusion: A Legacy Beyond Borders As we celebrate Ghalib’s 227th birth anniversary, his poetry reminds us of the timeless power of words to bridge past and present, the personal and universal. Ghalib predicted his enduring fame when he wrote: "Aate Hain Ghaib Se Ye Mazameen Khayaal Mein Ghalib Sareer-E-Khaama Nawa-E-Sarosh Hai." ("These thoughts come to me from the unseen, Ghalib, the scratching of my pen is the sound of angels.") Today, his couplets continue to inspire, offering solace and introspection to millions. Ghalib’s words stand as a testament to the eternal nature of art, reminding us of our shared humanity and the enduring power of poetic expression. ---- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/celebrating-mirza-ghalib-poet-transcends-time/d/134166 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

Makhdoom Ali Mahimi Shafi'i (1372–1431 A.D.): A Visionary Scholar and Saint of Global Repute

By Rehan Ahmed Khan, New Age Islam 28 December 2024 Makhdoom Ali Mahimi (1372–1431) Was A Renowned Scholar, Qur'anic Commentator, And Sufi Saint From Mumbai. Known For His Work Tafsirur Rahman, He Became The First Indian Mufassir. Revered For His Intellectual And Spiritual Contributions, Mahimi's Legacy Endures Through His Dargah In Mahim And Lasting Influence On Both Muslims And Hindus. Main Points 1. Makhdoom Ali Mahimi was a pioneering Qur'anic commentator and a leading scholar of the Shafi'i school. 2. He authored over 100 works, with Tafsirur Rahman being his most notable exegesis. 3. Mahimi was appointed Qazi of Gujarat by Sultan Ahmed Shah. 4. He was a revered Sufi saint promoting spiritual wisdom and humanism. 5. His Dargah in Mahim attracts devotees of all faiths. 6. His legacy continues through cultural and spiritual contributions, including the JJ Flyover naming. ---- Wikipedia Common ----- Introduction Makhdoom Ali Mahimi, born in 1372 A.D. in Mahim (modern-day Mumbai), is a revered Sufi saint, Islamic scholar, and the first commentator of the Qur'an in India. His life unfolded during a transformative period in the Indian subcontinent, encompassing the reign of the Tughlaq dynasty and Sultan Ahmed Shah of Gujarat. A luminary of Islamic scholarship and a person of profound spiritual wisdom, Mahimi's legacy extends far beyond his contributions to theology, philosophy, and jurisprudence, leaving a lasting imprint on both the Muslim and Hindu communities. Early Life and Spiritual Awakening Makhdoom Ali Mahimi's origins trace back to a distinguished family of Arab immigrants from Iraq, who settled on the island of Mahim, one of the seven islands that would later form the metropolis of Mumbai. His ancestors, belonging to the Nawayath tribe of the Banu Hashim clan, had fled oppression in the Hijaz region in the 9th century. Born as Sheikh Imam Allama Aladdin Ali bin Ahmad Al-Shafi'i Al-Mahimi Al-Kokani, he was the son of Ahmed bin Ibrahim bin Ismail and Karima, who were both deeply pious figures. From a young age, Makhdoom Ali was exposed to Islamic sciences, with a particular focus on Qur'anic studies, Hadith, Fiqh (Islamic jurisprudence), and Tafsir (Qur'anic exegesis). His early education was under the tutelage of his father, a well-known scholar in the region. However, the sudden death of his father when Mahimi was still a child marked a significant turning point. It was during this period of spiritual loss that Mahimi’s deep yearning for both external knowledge and inner spiritual enlightenment intensified. Unable to leave his mother, who prayed earnestly for his intellectual and spiritual guidance, Mahimi's longing was fulfilled through divine providence. He is said to have met the mystic figure Khidr (a legendary figure in Islamic tradition) by the seashore, who imparted esoteric wisdom and spiritual knowledge. This profound encounter laid the foundation for his subsequent rise as a great scholar and spiritual figure. Scholarly Contributions: The First Indian Mufassir Makhdoom Ali Mahimi’s most significant intellectual contribution to Islamic thought was his pioneering role as the first Indian Mufassir, or Qur'anic commentator. His work Tafsirur Rahman stands as a monumental achievement, offering a deep and comprehensive exegesis of the Qur'an. His commentary, noted for its clarity, linguistic brilliance, and spiritual insight, earned him widespread recognition across the Islamic world, including praise from scholars such as Shah Waliullah Dehlavi. As a scholar of the Shafi'i school of thought, Mahimi also engaged with and contributed to various branches of Islamic knowledge, including logic, philosophy, and jurisprudence. His scholarly works were vast, with over 100 books attributed to him, though only 21 survive, and only 10 are accessible in libraries across India. His reputation as an intellectual giant earned him the title Qutub-e-Kokan ("Pole Star of Kokan"), a reference to his immense spiritual and scholarly stature in the region. Spirituality and Influence Mahimi’s spiritual journey transcended the confines of traditional scholarship. His teachings embodied a rare synthesis of Islamic orthodoxy with humanist and liberal ideals, gaining him recognition as a figure of profound wisdom and compassion. He is often regarded as a Sufi saint, whose life was devoted to the spiritual upliftment of both individuals and society. His mystical insights and commitment to social justice were significant components of his teachings, which resonated not only with Muslims but also with Hindus, who revered him for his tolerance and empathy. His influence extended to the court of Sultan Ahmed Shah of Gujarat, who recognized Mahimi’s intellectual prowess and appointed him as the Qazi (chief judge) of the town. His role in public life as a religious and judicial leader further solidified his standing as a figure of national significance. The Dargah of Mahimi: A Legacy of Interfaith Reverence After his death in 1431 A.D., Makhdoom Ali Mahimi’s tomb became a place of great spiritual significance, drawing thousands of devotees annually. His Dargah in Mahim, Mumbai, continues to serve as a focal point for both Muslim and Hindu communities, with visitors seeking blessings and guidance from the saint. Mahimi’s legacy of religious tolerance and humanism is particularly evident in the annual Urs (death anniversary) celebrations, which see grand processions and public prayers. The relationship between Mahimi’s shrine and the police force of Mumbai is a unique aspect of his legacy. Every year, a representative from the Mumbai Police offers a “Chadar” (shawl) at his tomb during the Urs. This tradition stems from a famous story where a constable is said to have assisted Mahimi in his final moments, offering him water, and later witnessing miraculous interventions in his own work, particularly in combating smugglers. The Mahim Police Station, located near his tomb, houses a room containing Makhdoom Ali’s preserved belongings, including his chair, sandals, and a handwritten Qur'an. These relics are displayed to the public during the Urs, reinforcing the deep connection between Mahimi and the local community. His legacy is so ingrained in the city’s history that in 2005, the Maharashtra government named the JJ Flyover, the longest viaduct in India, after him as a tribute to his lasting impact on the region. Makhdoom Ali Mahimi's Enduring Legacy Hazrat Makhdoom Ali Mahimi's legacy continues to resonate across centuries. His deep commitment to scholarly inquiry, spiritual development, and social welfare has left an indelible mark on both the intellectual and spiritual landscape of the Indian subcontinent. His Qur'anic exegesis, his role as a Sufi mystic, and his visionary leadership in Gujarat and beyond reflect the multi-faceted nature of his contributions to Islamic thought and Indian society. Conclusion Makhdoom Ali Mahimi was not only a scholar of international repute but also a paragon of spiritual excellence and intellectual brilliance. His contributions to Qur'anic commentary, his advocacy of humanist ideals, and his enduring influence on both Muslim and Hindu communities ensure that his legacy will continue to inspire future generations, both in India and across the globe. Makhdoom Ali Mahimi's legacy as a pioneering Qur'anic commentator, revered Sufi saint, and advocate of interfaith harmony continues to inspire, bridging intellectual, spiritual, and cultural divides, leaving a timeless impact on humanity. ----- Rehan Ahmed Khan is an Independent Research scholar specialising Muslim Personalities and Communal Harmony URL: https://www.newageislam.com/islamic-personalities/makhdoom-mahimi-shafii-scholar-saint-global/d/134165 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

Rethinking Social Change: The Need for Systemic Reform and Collective Responsibility

By Zohara Nasreen, New Age Islam 28 December 2024 In Indian society, we often hear the idea that one should not focus on the system, but instead work on self-improvement, under the belief that if an individual improves, society will improve as well. However, this view is flawed when human societies are structured on incorrect principles, leading to a society plagued by classism, selfishness, greed, and individualism, built on unjust foundations. In such a context, the idea that individuals alone can bring about social change by simply improving themselves is not sufficient. Education plays a crucial role in shaping the moral and ethical character of individuals. Alongside education, the cultivation of ethical values is an essential component. However, when the education system is divided between the masses and the elite—where the general public is taught obedience to authority, and the elite are trained in governance, leadership, and control from a young age—it creates a society where, instead of fostering the spirit of equality and freedom, individuals are conditioned to bow before those in power. Instead of collective progress, individualism becomes dominant. Consider the example of two children: one grows up with the mindset of securing a job, while the other is raised with a sense of leadership, governance, and the belief that others are meant to serve them. The first child will see themselves as a contributor to society, while the second will view themselves as a ruler. In such circumstances, the lower class, which forms the majority, may remain sincere, but the policies that govern the country will be made by the elite—those who are trained to think in terms of power and control. Will they create policies that bridge the gap between the masses and the elite? Everywhere the elite class enjoys separate healthcare, education, and living conditions. The privileged few have access to facilities and services in a ratio of 1:99, where the majority of the population has limited access to even basic necessities. Will the elite class, who have enjoyed these luxuries for decades, be willing to relinquish them and provide the basic social services and necessities that could improve the lives of the general public? When looking at social issues, we must recognize that poverty, inequality, and lack of opportunities are not just individual problems, but systemic issues. These cannot be addressed by individual efforts alone. For instance, when a boat is sinking, it is not enough for only one person to bail out water while others stand idly by. It is crucial for everyone to act together, as collective effort is the only way to ensure survival. Society is about cooperation, and the problems of society belong to everyone, not just one individual. What is my problem today could be someone else’s problem tomorrow. When one part of our body hurts, the entire body suffers. This analogy reflects the truth that when one segment of society is oppressed or disadvantaged, the entire society feels the pain. Hunger, for instance, is a social issue. If one person tries to tackle it on their own, they will soon find it overwhelming and may give up. However, if the government takes action, it has the resources, legal authority, and systems to find a sustainable solution. Similarly, addressing other critical issues such as education, healthcare, employment, law and order, and poverty is the responsibility of the state. A collective system must take on the duty of solving these societal problems. In the modern world, the most developed and progressive nations have systems in place that ensure that social problems are addressed from a collective perspective. These nations are well-versed in their history and the functioning of their systems. They do not have separate systems for different classes or an approach that makes everything accessible to some while excluding others. In such societies, class divisions are not tolerated, and everyone is provided with equal opportunities. This is the kind of society that should be the goal of every nation. In India, where the gaps between the elite and the masses are vast, the need for systemic reform has never been more urgent. We, especially the youth, must critically examine different systems—capitalism, socialism, and others—and understand how these systems address the issues of inequality and poverty. By comparing our current system with those of other nations, we can identify potential solutions to the challenges our society faces. It is crucial that we foster a sense of collective responsibility to solve our nation's problems, ensuring that no one is left behind. It is not enough for individuals to focus solely on self-improvement; the system itself must be transformed to create a society where every citizen has access to the basic rights and opportunities necessary for their well-being. Only then will we see true progress and equity in our country. ---- Zohra Nasreen is a Delhi-based freelance writer. She has earned her Master's degree in Political Science from Jamia Millia Islamia. Currently, she is preparing for the UPSC exams while also teaching students at her home. URL: https://www.newageislam.com/spiritual-meditations/rethinking-social-systemic-reform-responsibility/d/134164 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

Spiritual Relations Between Syed Ahmad Khan And Narendra Modi: Walter Semkiw's Claims

By S. Arshad, New Age Islam 27 December 2024 Walter Semkiw Claims That Narendra Modi Is The Reincarnation Of Sir Syed Ahmad Khan. Main Points: 1. 2. Both Syed Ahmad Khan and Modi have links with Benares. 2. Both understood the importance of media. 3. Semkiw has also researched the rebirth of other political personalities. 4. The Western countries have recognised rebirth as a reality. ---- Man has always been perplexed by the idea of spirit or soul. Diverse beliefs and theories about spirit and soul have existed in different religions and communities. One belief is that the soul leaves the body after the death of a person and goes to the spirit world and waits for the Day of Judgment. This belief is common in Abrahamic religions. On the contrary, Indian religions, Vedic and Buddhist present the belief that the soul does not leave for the heavenly abode after a person's death but reincarnates in another body according to the divine plan. Buddhism promoted the idea of rebirth or reincarnation in a much organised way. It propounded that the soul takes another body after the death of a person but its next life is decided by the Karma in his previous life. The knowledge and good deeds of all previous lives accumulate and decide the status of the reincarnated person in society. The theory of rebirth does not exist in Christianity but the western scientists and psychologists gradually recognised the importance of the theory of rebirth and reincarnation based on the accounts of many people, particularly children who claimed they remembered their past life and the friends or relatives of their past lives. For example, in his article, The Science of Reincarnation, Sean Lyons gives account of a four year old child named Ryan Hammons who claimed he was a Hollywood star in his previous birth and acted in a film Night After Night made in 1930. He could remember that his co-star was one George. There are countless accounts of people recalling their experiences and memories of past lives both in the US and in India but the approaches of the government and academia in the two countries are diametrically opposite though the theory of rebirth has been a part of belief and culture of Indian civilisation. The researches on rebirth or reincarnation produced convincing results and the western academic circle recognised reincarnation as a subject of scientific study. Now, reincarnation is a science in the West. For example, the University of Illinois has Institute for Integration of Science, Intuition and Spirit (IISIS). University of Virginia, also recognises the subject of Reincarnation. In short, extensive research is being done in the universities of the US on the subject of reincarnation and it has brought to light many surprising facts about soul or spirit. One of the prominent researchers carrying out research on rebirth and reincarnation in the West is Dr Walter Semkiw, MD who has written six books on reincarnation based on his research. Born Again, Return of the Revolutionaries and Origin of the Soul and the Purpose of Reincarnation are three of his books on reincarnation. These books have provided a rare insight into the world of spirit and its behaviour. In his books, Born Again and Return of Revolutionaries, Walter Semkiw has given account of the past lives of present day celebrities. For example, the star of the millennium Amitabh Bachchan is the reincarnation of the greatest 19th century theatre actor Edwin Booth who was also surprisingly called Big B because of the first letter in Booth. Former Indian Prime Minister Indira Gandhi was a reincarnation of Nana Saheb Peshwa who fought against the British in 1857 and slaughtered many British soldiers and officers. Since his book Born Again was published in 2011, many political personalities were left. Requests for past life accounts of present day celebrities like Narendra Modi, Donald Trump, Joe Biden, Putin, Navin Patnaik and Priyanka Chopra compelled Walter Semkiw to do research on these personalities as to who they were in their past lives. He published the past life accounts of these personalities on his website www.reincarnationresearch.com. Walter Semkiw could make these revelations because he was able to establish contact with an ancient spirit of Egypt called Ahtun Re. The spirit answers Walter Semkiv's questions through a patient Kevin Ryerson. His most striking revelation or claim is that Narendra Modi, the Prime Minister of India is the reincarnation of the 19th century Muslim reformer, writer and thinker Sir Syed Ahmad Khan. Walter Semkiv writes on his website: "Ahtun Re told me Narendra Modi was a prominent Muslim Indian politician who was one of the first to propose that an autonomous Muslim state be created which eventually led to the creation of Pakistan." Semkiw further writes: "Syed Ahmad Khan was a Muslim while Narendra Modi is of Hindu faith. Knowledge that souls can change religion, ethnic affiliation and nationality from one lifetime to another can help to create more peaceful world as most conflicts are based on differences in these cultural markers of identity." The claim that Sir Syed Ahmad Khan reincarnated as Narendra Modi would not go down the throat of many, particularly Muslims because there is little similarity between the two personalities. Other personalities whom Semkiw researched don’t have so much differences in personality traits. For example, Donald Trump is the reincarnation of the famous Roman emperor Nero who is said have played flute while Rome was burning. Joe Biden is the reincarnation of the Roman emperor Theodosius I. Putin is also the reincarnation of a Roman emperor. All these reincarnated personalities have similar religious, political or cultural background. Indian film actress Priyanka Chopra was also an actress in her previous birth. She is the reincarnation of the French Actress Musi Dora and her current husband Nick Jonas is the reincarnation of Musi Dora's co-star Hermann. That is, not much has changed. Similarly, Odisha's former Chief Minister Navin Patnaik is the reincarnation of the British politician Thomas Jefferson during the Presidentship of George Washington. Both formed their own parties. Navin Patnaik has studied in English medium schools outside Odisha and therefore is only fluent in English. He can not speak or write Odiya. During election meetings, he prepares his Odiya speech in Roman script. Therefore, to understand why Syed Ahmad Khan could have taken birth as a Hindu politician Narendra Modi, we should take into consideration the behaviour of souls: A soul can change nationality, gender, language and country. A soul can take birth to fulfil its unfulfilled desires in the past birth. A soul can take birth with the purpose of taking revenge for insult, harm or even his murder. Take the case of the child Monu Kumar of Bihar who says he wants to become a DM. Since his school was not good enough, he was desperate to meet the Chief Minister to request him to get him enrolled in a good school. Finally, he managed to speak to Nitish Kumar, the Chief Minister of Bihar and got admission in a prestigious school. Probably, in his previous life, he could not achieve his goal of becoming a DM or a senior officer. When we look at the life and views of Sir Syed Ahmad Khan, we know that he suffered humiliation at the hands of Muslims for his progressive ideas. He was abused, faced fatwas of Kufr and opposition to his mission of bringing reform among the Muslims. These fatwas of Kufr, humiliations and abuses would have hurt him deeply. These deep rooted sense of insult and hurt by his own community might be the cause of his reincarnation as a Hindu because in the lexicon of Psychology, such personalities are called revenge personality. On the other hand, Syed Ahmad Khan's good deeds in his life and his previous births have accumulated and shaped Narendra Modi's political stature. In other words, Sir Syed's Sanchit Karma (Accumulated good deeds) and Prarabdha Karma (the accumulated Karma of the past life now bearing fruit) has won Narendra Modi the highest political place in this birth. Therefore, this feature of reincarnation may serve as a great leveller because the spirits do not have religious, linguistic and ideological affiliations. A Hindu may reincarnate as a Muslim or vice versa and a Hindu maybe benefitting from the good deeds of a Muslim in his previous life or vice versa. This knowledge, if widely circulated, may help diffuse communal and ideological tensions between communities. ----- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/spiritual-meditations/spiritual-syed-ahmad-khan-narendra-modi-walter-semkiw/d/134160 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

Banning And Burning A Book - Books Disseminate Ideas And Ideas Cannot Be Throttled, Muzzled And Strangled

By Sumit Paul, New Age Islam 27 December 2024 " Banning or burning a book is often a modern marketing strategy to popularise an otherwise humdrum book." An editorial in the French daily, Le Monde Bibliophiles are happy that Salman Rushdie's controversial book 'The Satanic Verses' is now officially available in India. It was banned thirty six years ago by the Congress government when Rajiv Gandhi was the PM. The flippant tone of the book and the caricature of Muhammad got Rushdie the kind of recognition and mileage which wouldn't have been possible had it not been banned and burnt in many parts of the world. That said, no book should ever be banned or burnt. When one book is banned, it affects us all. Banning a book limits not only the author's ability to freely express their ideas, but also deprives readers of the opportunity to explore new perspectives and engage in meaningful discussions. By banning one book, we risk setting a dangerous precedent that could lead to the suppression of other voices and ideas. Ultimately, the act of banning a book not only hinders individual freedom but also threatens the collective wisdom and diversity of thought within society. Therefore, it is crucial for us to defend the right to access and read all types of literature, regardless of personal preferences or beliefs because the truth will always find a way to be heard. Despite attempts to suppress information and silence dissenting voices, the truth will inevitably rise to the surface and be heard. We all must seek the truth and stand up for what is right, even in the face of censorship and oppression. In a world where misinformation and propaganda are rampant, it is more important than ever to champion the truth and ensure that it is always given a platform to be heard. Remember, banning books only fuels our curiosity and determination to read them. When a book is banned or censored, it often piques our interest and makes us more determined to seek out and read it. The act of banning a book only serves to highlight its importance and power, motivating readers to delve into its contents and form their own opinions. By attempting to restrict access to certain ideas and perspectives, those who ban books inadvertently ignite a spark within readers to push back against censorship and defend the freedom of expression. Ultimately, banning books only serves to strengthen our curiosity and resolve to explore the diverse and often controversial narratives that shape our world. So, we must stand up against censorship and defend our right to read. By challenging censorship, we are advocating for the freedom to explore diverse ideas, perspectives, and voices. Censorship not only limits our access to information but also inhibits our ability to think critically and form our own opinions. It is essential that we actively resist attempts to suppress literature and ideas, as they are integral to fostering a society that values intellectual freedom and open discourse. Ultimately, defending our right to read is a crucial step in upholding our fundamental rights and ensuring a society that is truly free and democratic. The beauty of literature lies in its ability to challenge us and make us question our beliefs. Reading allows us to delve into different worlds and ideas, exposing us to diverse viewpoints that may differ from our own beliefs. By encountering these new perspectives, we are prompted to reflect on our own convictions and question the status quo. This process of introspection and self-examination fosters growth and broadens our understanding of ourselves and the world around us. Literature has the unique ability to challenge us, stir emotions, and ignite curiosity, ultimately leading us down a path of self-discovery and enlightenment. Moreover, readers' sensibilities have changed. The collective mind-sets and perceptions of readers 36 years ago are no longer the same. Much water has flown down the bridge. Sensibilities have changed completely. What was polemic till yesterday is pantomime today. Agreed, religious sensibilities have heightened in recent times and faith-related differences have become uncomfortably obvious, we cannot ban a book just because it might hurt the fragile sensibilities of the followers of a particular faith. Books disseminate ideas and ideas cannot be throttled, muzzled and strangled. To quote Salman Rushdie, "Civilizations develop only when their citizens can communicate and think freely. The first thing dictators do is to close down the radio stations and use the airwaves to control the people." So, it's good to lift the ban on the sale of Rushdie's book in India. Read it. It's a big, boring and meandering book. You may even wonder as to what made Rajiv Gandhi ban the book who may not have read a single book in his entire life! But this is the way politicians and leaders of all hues act and react to save their chairs and positions. ---- 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/banning-ideas-burning-books/d/134159 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

Rebuilding Moral Foundations: A Call to Muslim Parents and Educators

By Kaniz Fatma, New Age Islam 27 December 2024 The Decline of Morality in Muslim Societies In today’s fast-paced, technology-driven world, the moral and ethical upbringing of children is a growing challenge for Muslim parents and educators. With mobile devices often dominating the lives of young people, traditional values rooted in Islamic teachings risk being overshadowed. This article explores the critical role of morality in Islam and its decline in modern Muslim societies. Highlighting the Prophet Mustafa’s (peace be upon him) mission to perfect morals, it underscores the urgent need for parents and educators to reclaim their role in nurturing the spiritual and ethical development of children. Through self-reflection, collective reform, and adherence to Quranic principles, Muslim communities can address these challenges and rebuild a peaceful, morally grounded society. ---- In the modern era, Muslims face an unprecedented challenge: raising children in a world saturated with distractions that threaten their moral, ethical, and spiritual development. The frequent and often unchecked use of mobile devices has become a prominent concern. While technology has brought many benefits, its misuse has led to behavioural changes, distancing our youth from the moral and spiritual values that form the bedrock of Islamic teachings. As stewards of the next generation, parents and educators must take decisive steps to nurture these values, ensuring that our children grow into upright individuals who contribute to societal peace. The Importance of Morality and Societal Peace in Islam Morality and societal peace are foundational to Islam, emphasized throughout the Qur’ān and the teachings of the Prophet Mustafa (peace be upon him). The Qur’ān repeatedly highlights the importance of righteous conduct, not only as a personal virtue but as a societal necessity. It states: "Indeed, Allāh commands justice and good conduct and giving to relatives and forbids immorality, bad conduct, and oppression." (Surah An-Nahl, 16:90) This verse underscores the role of morality in fostering a just and harmonious society. Ibn Khaldun, the eminent historian, eloquently noted the connection between a nation’s moral fabric and its prosperity: "A nation with excellent morals rises and develops in the world, whereas a nation with bad morals collapses." (Muqaddama, Ibn Khaldun) Morality is not merely a social ideal but the very essence of humanity, distinguishing humans from other creatures. Without it, humanity loses its higher purpose, devolving into chaos and moral decay. The Prophetic Mission of Morality The mission of the prophets, culminating in the arrival of the Prophet Mustafa (peace be upon him), was to guide humanity toward moral excellence. The Messenger of Allāh (peace be upon him) succinctly articulated his purpose, saying: "I was sent to perfect morals." (Bukhārī) Allāh Almighty attests to the unparalleled character of His Messenger (peace be upon him) in the Qur’ān: "And indeed, you are of a great moral character." (Surah Al-Qalam, 68:4) Through his actions and teachings, the Prophet Mustafa (peace be upon him) demonstrated the highest standard of moral behaviour, providing humanity with a timeless blueprint for personal and societal ethics. This divine legacy serves as a reminder of the transformative power of morality and its critical role in building a peaceful community. The Decline of Morality in Muslim Society Despite this rich moral heritage, Muslim societies today are grappling with a profound moral crisis. The distractions of modern life, especially the misuse of technology, have diverted many from the path of righteousness. Parents and educators often find themselves struggling to instil Islamic values in a generation more influenced by social media trends than by the Qur’ān and Sunnah. This decline is evident in the erosion of family bonds, the neglect of religious obligations, and the prevalence of unethical behaviour. Many young Muslims prefer leisure activities over prayer and religious study. Modesty, a cornerstone of Islamic conduct, is increasingly disregarded, as is the sanctity of relationships and community life. The Consequences of Moral Decay The moral decline in Muslim societies has far-reaching consequences, affecting both individuals and the community. Family relationships are weakening, with members often engrossed in their devices rather than engaging with one another. The youth are losing their connection to the mosque and madrassa, spaces traditionally central to their moral and spiritual development. Worse still, societal issues such as greed, jealousy, dishonesty, and violence are becoming normalized. In schools and universities, the pursuit of material success often overshadows the cultivation of character and faith. This detachment from Islamic values has led to widespread depression, anxiety, and a lack of inner peace. The Qur’ān offers a solution to these challenges: "Verily, in the remembrance of Allāh do hearts find rest." (Surah Ar-Ra’d, 13:28) True peace and contentment can only be found in reconnecting with Allāh Almighty and adhering to His guidance. The Role of Parents and Educators Reversing this moral decline requires a collective effort, with parents and educators playing a pivotal role. It is their responsibility to provide children with a strong foundation in Islamic morals and ethics. This involves more than teaching religious rituals; it requires modelling and nurturing virtues such as honesty, humility, and compassion. Practical steps include: Monitoring Technology Use: Limit screen time and encourage activities that promote learning, creativity, and social interaction. Teach children to use technology responsibly and in alignment with Islamic values. Strengthening Family Bonds: Create opportunities for meaningful family interactions, such as shared meals, collective prayer, and discussions about the teachings of the Qur’ān and Hadith. Fostering Religious Education: Ensure that children have access to religious instruction that emphasizes the practical application of Islamic principles in daily life. Encouraging Community Engagement: Involve children in community service and other activities that reinforce the importance of empathy and social responsibility. Promoting Reflection and Self-Discipline: Teach children the value of introspection and the importance of controlling their desires and impulses, as exemplified in the Sunnah. A Call for Collective Reform The moral and spiritual challenges facing Muslim societies cannot be addressed by individuals alone. Communities must unite to prioritize ethical education and the revival of Islamic values. As the Qur’ān reminds us: "Verily, Allāh does not change the condition of a people until they themselves change it." (Surah Ar-Ra’d, 13:11) This collective reform requires a return to the teachings of the Qur’ān and the example of the Prophet Muṣṭafā (peace be upon him). Parents, educators, religious leaders, and community members must work together to create an environment conducive to moral and spiritual growth. Conclusion Morality is the bedrock of societal peace and the hallmark of Islamic civilization. The current moral decline in Muslim societies underscores the urgent need for self-reflection and reform. By prioritizing the ethical and spiritual development of our children, we can rebuild the dignity of our community and ensure a peaceful and righteous future. Let us commit to reviving the principles of morality, humility, and justice in our lives and the lives of our children. May Allāh Almighty guide us and our future generations on the path of righteousness, granting us the strength to overcome the challenges of our time. Āmīn. ---- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islam-spiritualism/moral-foundations-muslim-educators/d/134158 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

Contribution of Non-Muslim Journalists in Promotion of Urdu Journalism

By Asad Mirza, New Age Islam 27 December 2024 Urdu Sahafat Ke Farogh Mein Gair-Muslim Sahafiyon Ki Khidmat Author: Suhail Anjum Publisher: Nomani Care foundation, Lucknow, U.P. Pages: 368 Price: Rs 500/- ----- Senior journalist, Suhail Anjum is a renowned name in Urdu journalism. During his career spanning more than 35 years he has been associated with leading Urdu publications like, Weekly Blitz, Weekly Akbar-e Nau, Weekly Hamara Qadam and from 1995 to 2008 he was associated with the oldest multi-edition Urdu newspaper Qaumi Awaaz as a Sub Editor. From 2002 he has been working as VOA’s Urdu Correspondent from India. Suhail has penned more than 40 book in different genres over the years, and out of them 12 have been focused on different aspects of the Urdu Journalism. His latest work, focusses on the role and contribution of non-Muslim i.e. Hindu, Sikh and Christian journalists in promoting Urdu journalism in India. This aspect of Urdu journalism also exposes the misconception that Urdu is a language of the Indian Muslims, which has been promoted by successive governments of the day. Thus, any work related to promotion of Urdu by them was seen as part of their appeasement policy, which has been used by the opposition parties in targeting the Muslims and underplaying the part of the Urdu language, in recent days. Suhail’s contribution I this regard is praise worthy, as he his thorough research has even bought out the contributions of lesser-known Hindu journalists to the promotion and growth of the language in the country. In this well-researched and curated book Suhail provides pen sketches of 54 Hindu journalists from Harihar Dutt and Sada Sukh Lal to Kuldip Nayyar, Vijay Kumar Chopra, Shanti Ranjan Bhattacharya, Fikr Taunsavi, GD Chandan and Jamna Das Akhtar. However, one is unable to comprehend why Suhail has ignored Munshi Premchand from this list. Premchand (1880-1936) started his career as one of the most prominent Indian authors of the 20th century in Urdu. His change towards Hindi was gradual, and he continued to write in Urdu until his death. Maybe this is due to the fact that Premchand is much better known as a novelist and short story writer. The book is a must read particularly for those who harp on the theme of Ganga-Jamuni Tehzeeb or the mixed syncretic culture of north India, as the book proves the point that Hindu journalists from not just UP and Bihar but from Punjab and even Bengal played a key role in the promotion of Urdu language in India. Thus, to link it to a particular religion would be a great disservice to the nation’s diversity and cultural ethos. And when we write about the history of Urdu Journalism, we can not ignore the role and contribution of Hindus to Urdu Journalism, from the start of the first Urdu newspaper Jam-e Jahan Numa in 1822 by Hari Har Dutt, till date. It would be a great work indeed, if the book is translated into English and Urdu, so as to reach those readers who can’t read it in Urdu, and also to highlight the rich diversity and assimilation of Urdu by all irrespective of their religion. URL: https://www.newageislam.com/books-documents/non-muslim-journalists-urdu-journalism/d/134157 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

Echoes of Azimabad: The Literary Giants Who Shaped Urdu Poetry and Indian Patriotism

By Syed Amjad Hussain, New Age Islam 27 December 2024 This article explores rich literary and cultural heritage that Azimabad, namely Patna, had left behind through the lives of Shad Azimabadi, Bismil Azimabadi, and Sohail Azimabadi, that has been an inspiration through their contributions to Urdu literature, Indian patriotism, and social reform. Main Points: 1. Historical Significance of Azimabad: Azimabad (Patna) was a cultural hub during the Mughal era, fostering a literary renaissance that nurtured notable Urdu poets and intellectuals. 2. Shad Azimabadi's Contributions: A master of ghazals and marsiyas, Shad enriched Urdu literature with lyrical beauty and intellectual depth, while also serving as an administrator in Patna. 3. Bismil Azimabadi’s Patriotism: His iconic poem Sarfaroshi Ki Tamanna became a symbol of resistance during India’s freedom movement and remains a timeless patriotic expression. 4. Sohail Azimabadi’s Progressivism: A writer and journalist, Sohail promoted social reform through the Progressive Writers’ Movement and fearless critiques of colonialism. 5. Legacy of Azimabad's Luminaries: Together, the contributions of Shad, Bismil, and Sohail epitomise the city’s literary and cultural spirit, influencing generations with their creativity and socio-political engagement. ——— Syed Shah Muhammad Hussain ---- Introduction Azimabad, the old Mughal name for present-day Patna in Bihar, is a testament to the region's historical and cultural heritage. Renowned for its rich literary traditions, the city has been home to many luminaries who have enriched the landscape of Urdu literature and Indian socio-political thought. Among these luminaries, Bismil Azimabadi, Shad Azimabadi, and Sohail Azimabadi stand out as remarkable figures in their respective genres. Their works, rooted in the ethos of Azimabad, continue to inspire generations. Azimabad: A Historical Overview Patna, originally known as Pataliputra, was an ancient centre of learning and political power during the Maurya and Gupta empires. Renamed Azimabad by Prince Azim-us-Shan, the grandson of Emperor Aurangzeb, in the 18th century, the city became a cultural hub under the Mughals. It was during this period that literary and artistic pursuits flourished, paving the way for the emergence of great poets and intellectuals in the centuries that followed. The cultural renaissance of Azimabad fostered a vibrant atmosphere, nurturing literary talents. By the 19th and 20th centuries, the city had become synonymous with Urdu poetry and literature, thanks to the contributions of illustrious residents such as Shad Azimabadi, Bismil Azimabadi, and Sohail Azimabadi. Shad Azimabadi (1846 – 7 January 1927): The Ghazal Maestro Syed Shah Muhammad Hussain, popularly known as Shad Azimabadi, was born into a distinguished and influential family. This renowned Urdu poet of Azimabad is remembered as one of its greatest literary figures. Shad displayed a natural flair for poetry and received a rigorous education in Arabic, Persian, and Urdu. Shad’s literary career was profoundly shaped by his interactions with prominent poets of his time. He drew inspiration from Shah Ulfat Hussain Faryaad, who is considered his poetic mentor. Shad’s work, particularly in the Ghazal and Marsiya forms, is celebrated for its lyrical beauty and intellectual depth. In addition to his literary contributions, Shad held several administrative roles, including Honorary Magistrate and Municipal Commissioner in Patna. His conservative stance on Urdu, advocating its use primarily among the upper classes, sparked debates with progressive movements that sought to democratise the language. Despite these controversies, Shad’s literary contributions remain unparalleled. His five-volume body of work is a testament to his artistic brilliance and has earned him recognition as a saviour of the Ghazal. Bismil Azimabadi (1901 – 20 June 1978): The Revolutionary Poet Born Syed Shah Mohammad Hasan, Bismil Azimabadi was deeply influenced by the literary environment of his family. His grandfather, Mubarak Azimabadi, and maternal relatives, including Shah Mubarak Kakvi Azimabadi and Shah Kamal, were prominent poets. His poetic journey was further enriched under the mentorship of Shad Azimabadi. Bismil is best known for his iconic patriotic poem, Sarfaroshi Ki Tamanna. Written in 1921, following the Jallianwala Bagh massacre, the poem became a rallying cry for India’s freedom movement. Freedom fighter Ram Prasad Bismil adopted the poem as a war cry against British colonial rule, immortalising its powerful message. The stirring lines of the poem have transcended generations, featuring prominently in Indian cinema. Films such as Shaheed (1965), Rang De Basanti (2006), and The Legend of Bhagat Singh (2002) have introduced its message of resistance to newer audiences. Beyond his poetry, Bismil was an active participant in the Indian freedom struggle. He attended the historic Congress Session in Calcutta in 1920, where he recited his verses. His contributions to the nationalist cause have earned him a revered place among India’s most patriotic poets. Bismil passed away in 1978, but his legacy lives on. Sohail Azimabadi (16 July 1911 – 28 November 1979): The Progressive Writer Sohail Azimabadi, born Syed Mujibur Rahman, was a versatile writer whose contributions spanned novels, short stories, journalism, and literary criticism. Despite initial academic setbacks, Sohail’s passion for Urdu literature drove him to Kolkata, where he joined the editorial team of Hamdard, a pro-Congress Urdu daily. In 1936, Sohail returned to Patna and played a significant role in establishing a local branch of the Progressive Writers’ Movement. This movement sought to use literature as a tool for social reform, addressing issues of inequality and injustice. Sohail’s writings embodied these ideals, offering incisive critiques of colonialism and advocating for a more equitable society. His contributions to Urdu fiction, alongside contemporaries like Akhtar Orenvi and Shakila Akhtar, enriched the short story genre. His fearless journalism, exemplified by an article supporting Khan Abdul Ghaffar Khan, led to the British banning Hamdard in 1936, underscoring his unwavering commitment to justice. Sohail’s literary legacy remains an inspiration, serving as a reminder of the transformative power of words in effecting social change. A Shared Legacy of Azimabad The lives of Shad, Bismil, and Sohail Azimabadi are intricately intertwined with the cultural and literary history of Azimabad. Each, in their unique way, contributed to the richness of Urdu literature while addressing the socio-political challenges of their time. Shad Azimabadi’s lyrical Ghazals and Marsiyas are celebrated for their emotional depth and intellectual sophistication. Bismil Azimabadi’s Sarfaroshi Ki Tamanna remains a timeless symbol of resistance and patriotism, inspiring countless freedom fighters. Sohail Azimabadi’s progressive writings reflect his dedication to social reform, bridging the worlds of literature and activism. Together, these luminaries epitomise the spirit of Azimabad, a city long regarded as a beacon of culture and resilience. Their works continue to offer timeless insights into human emotions, societal struggles, and the enduring power of creativity. Conclusion: The Enduring Spirit of Azimabad The contributions of Shad, Bismil, and Sohail Azimabadi highlight the cultural vibrancy of Azimabad and stand as a testament to the enduring power of literature. Their lives remind us of the city’s historical role as a seat of learning, art, and resistance. In an era of rapid change, their legacies serve as a beacon of inspiration, underscoring the transformative potential of words. By celebrating their achievements, we honour not only their individual contributions but also the rich heritage of Azimabad, which continues to inspire generations. ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/azimabad-literary-urdu-poetry-indian-patriotism/d/134156 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Syed Muhammad Ali Shihab Thangal: A Beacon of Communal Harmony and Secular Politics

By Mujeeb Jaihoon, New Age Islam 27 December 2024 In an age of political polarization and cultural discord, Syed Muhammad Ali Shihab Thangal emerged as a statesman, spiritual guide, and humanitarian whose life and work transcended divisions of religion, caste, and creed. His legacy is a testament to the power of humility, inclusivity, and compassion—qualities that resonate far beyond the borders of Kerala, where he primarily lived and worked. Syed Muhammad Ali Shihab Thangal ----- A Leader Rooted in Humanity Syed Shihab’s approach to leadership was defined by a rare combination of spiritual wisdom and political acumen. Unlike many who wield power, he saw his leadership not as a privilege but as a heavy responsibility. “I would like to be known in the future as any other man who lived among the people,” he once said, encapsulating his profound humility and dedication to serving humanity. This sentiment was not mere rhetoric but a guiding principle of his life. Syed Shihab’s commitment to humanity extended beyond his community. As a spiritual figure, he drew from the Islamic ethos of universal brotherhood, promoting harmony and mutual respect among people of all faiths. His belief in pluralism and diversity was a cornerstone of his public life, making him a bridge-builder in a time when sectarian divides were often accentuated. A Statesman of Secular Ideals In his political role as the President of the Indian Union Muslim League (IUML), Syed Shihab exemplified a brand of politics that prioritized the welfare of the people over partisan gains. He often made decisions that, while politically costly, were morally sound and aligned with his vision of a harmonious and inclusive society. One of the most significant examples of this was his response to the Babri Masjid demolition in 1992. While many leaders reacted with anger and incitement, Syed Shihab chose the path of wisdom and restraint, urging his followers to maintain peace and harmony. His stand, though controversial within political circles, showcased his commitment to the larger ideals of unity and humanity over electoral success. His respect for secularism was not limited to rhetoric but evident in his actions. Syed Shihab’s residence was a haven of inclusivity, welcoming individuals from all walks of life—business magnates, political leaders, poets, writers, and the underprivileged alike. This openness reflected his belief in the inherent dignity of every individual, regardless of their social or economic standing. Celebrating Pluralism Syed Shihab’s vision of India was one that celebrated its pluralistic heritage. He often likened the nation to a garden, where the beauty lay in its diverse flowers. This metaphor was not merely poetic but a reflection of his deep respect for the cultural and religious diversity of India. His advocacy for pluralism found a modern expression in initiatives like ShihabWise, an app designed to disseminate his teachings. With its tagline “Appgrading Indian Pluralism,” the app aims to instil values of tolerance and inclusivity in young minds. Through quotations enriched with illustrations, it reinforces the message that diversity is a strength to be cherished, not a weakness to be eradicated. Education and Innovation: His Enduring Commitment Education was a cause close to Syed Shihab’s heart. He firmly believed that the empowerment of individuals through education was key to societal progress. Under his guidance, the IUML spearheaded numerous initiatives aimed at improving educational access, particularly for marginalized communities. He viewed education not just as a means of individual advancement but as a tool for fostering mutual understanding and respect among diverse groups. Syed Shihab’s love for technology further underscored his progressive outlook. From using tape recorders and cameras in his youth to embracing digital diaries, he saw technological advancements as divine gifts that could be harnessed for the betterment of humanity. If he were alive today, one can imagine him championing the use of technology for social good, bridging gaps, and fostering dialogue in a fragmented world. A Compassionate Soul What set Syed Shihab apart was not just his political and spiritual leadership but his profound compassion for all living beings. His affinity for nature, his love for flowers and animals, and his deep sense of empathy for the downtrodden painted a picture of a leader who truly cared. His concern for humanity extended even to the smallest creatures, reflecting a holistic understanding of the interconnectedness of all life. At the Syed Shihab International Summit in 2020, one speaker aptly remarked, “I cannot remember in recent history another well-wisher of humanity whose friendship extended even to birds and beasts.” This universal compassion made him not just a leader of Kerala or India but a global citizen whose legacy belongs to all of humanity. Transforming Adversity into Opportunity Syed Shihab’s life was not without its challenges. From the sudden responsibility of leading a political party to personal tragedies, he faced numerous adversities with remarkable grace. One of the defining moments of his life was when he had to transition from a quiet, bookish existence to the tumultuous world of public life following the death of his father. Rather than lamenting his lost dreams, he transformed this twist of fate into an opportunity to serve his people. This resilience was evident in his response to political defeats as well. He remained steadfast in his principles, viewing setbacks as opportunities for introspection and growth. His ability to maintain composure and optimism in the face of adversity is a lesson in leadership and character. Lessons for Future Generations Syed Shihab’s life offers numerous lessons for contemporary society. His emphasis on moderation, his respect for diversity, and his commitment to education and innovation are values that resonate deeply in today’s world. His ability to lead with humility and his focus on the welfare of others over personal gain set a standard for ethical leadership. As the world grapples with rising intolerance and divisive politics, Syed Shihab’s legacy serves as a guiding light. His belief in the power of dialogue, his respect for all faiths, and his unwavering commitment to harmony and inclusivity are principles that can help bridge divides and build a more compassionate and united world. Conclusion Syed Muhammad Ali Shihab Thangal’s life was a beautiful blend of spirituality, politics, and humanity. He was a leader who colonized hearts with love and humility, a sage whose wisdom transcended boundaries, and a visionary who saw the potential for a better world in every challenge. By embracing his teachings and embodying his values, we can honour his memory and work towards a world that truly celebrates its diversity, uplifts its marginalized, and upholds its highest ideals. ----- Mujeeb Jaihoon, reputed Indian author, explores themes of universal love, deeply embedded in a disruptive spiritual worldview. His works have transcended linguistic boundaries with translations into French, Italian, Arabic, Urdu, Tamil, and Malayalam. In 2024, he was honoured with ‘UAE National Award for Educational Excellence” in recognition of his efforts to “reshape the mindset of the youth through writings and literature,”. Jaihoon has garnered acclaim for masterpieces such as “Slogans of the Sage,” recipient of the esteemed Sree Narayana Guru Sreshta Award (2022), and “The Cool Breeze from Hind,” a captivating blend of historical fiction and mystical elements. Among his other notable publications are “The Maverick Dervish,” “Mantra of the Oppressed,” and “Mission Nizamuddin” (hailed as the world’s first Twitter-based travelogue). His global impact extends to media features in Arabic, Kyrgyz, and Indian publications, while his books have garnered admiration from world statesmen and thought leaders alike. His blog is available at www.jaihoon.com URL: https://www.newageislam.com/islamic-personalities/shihab-thangal-communal-harmony-secular/d/134155 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

God’s Self-Revelation of Love Comes to All, But Not All Respond Equally

By Adis Duderija, New Age Islam 26 December 2024 “God’s self-revelation of love comes to all people in every moment of their lives, calling every person toward a vision of truth, beauty and goodness. This, does not mean, of course, that all people are equal in insight, sensitivity ,intelligence and responsiveness to the Divine. There surely are people with greater love, broader vision and greater foresight.” Bob Mesle To the secular individual or to those who subscribe to classical theisticworldview, the notion of God’s self-revelation to all people can seem quaint or blasphemous . And yet, the idea that God’s love is made manifest to all people, in every moment of their lives, is a core tenet of many of the world’s great religious and spiritual traditions. The philosopher Robert Mesle, in his essay “The God of Love”” eloquently expresses this belief, arguing that God’s self-revelation of love “comes to all people in every moment of their lives, calling every person toward a vision of truth, beauty, and goodness.” This does not mean, of course, that all people are equal in their insight, sensitivity, intelligence, and responsiveness to the divine. As Mesle acknowledges, “there surely are people with greater love, broader vision and greater foresight.” Some individuals, by virtue of their unique gifts, experiences, and life circumstances, are more attuned to the presence of the divine in their lives and more able to grasp the deeper truths and mysteries of existence. Consider, for example, the great mystics and spiritual adepts of history – figures like Rumi, Teresa of Ávila, Hildegard of Bingen, and Thich Nhat Hanh. Through their profound contemplation, unwavering devotion, and keen spiritual insight, these individuals were able to perceive the divine in ways that most of us can scarcely imagine. Their writings and teachings provide us with a glimpse into the boundless depths of God’s love and the ineffable beauty of the spiritual realm. Similarly, great philosophers, scientists, and artists, through their tireless exploration of the mysteries of the universe and the human condition, have often been conduits for divine revelation. Their ground-breaking ideas, breath-taking creations, and transformative insights have the power to inspire awe, wonder, and a deeper sense of connection to the sacred. And yet, even for those of us who may not possess such extraordinary gifts, the opportunity for profound spiritual awakening and growth is ever-present. As Mesle suggests, God’s self-revelation of love “comes to all people in every moment of their lives.” This means that the divine is not confined to the rarified realms of mysticism or high philosophy, but rather is manifest in the most ordinary, everyday experiences of our lives. Consider, for instance, the joy and wonder we feel when we witness the birth of a child, the majesty of a sunset, or the profound beauty of a work of art. In these moments, we are granted a glimpse into the underlying harmony and divinity that permeates all of creation. Or reflect on the deep sense of connection and belonging we experience when we engage in acts of compassion, kindness, and service to others. In these moments, we are participating in the very essence of God’s love, which calls us to see the divine spark in every human being. Of course, not everyone will respond to these divine revelations with the same level of insight, sensitivity, and responsiveness. As Mesle observes, “there surely are people with greater love, broader vision and greater foresight.” Some individuals, by virtue of their unique life experiences, personal inclinations, and spiritual development, will be more attuned to the presence of the divine and more capable of embracing its transformative potential. This does not mean, however, that those who are less responsive to the divine are somehow inferior or unworthy. Rather, it simply reflects the inherent diversity and complexity of the human experience. Just as each person is unique in their physical and intellectual gifts, so too are they unique in their spiritual capacities and proclivities. Indeed, one of the great gifts of the religious and spiritual traditions is their recognition of the infinite variety of paths that lead to the divine. Whether one is drawn to the contemplative practices of mysticism, the ethical teachings of philosophy, the creative expression of the arts, or the practical service of compassion and social justice, there is a place for each person to find their own unique way of connecting with the sacred. Moreover, it is important to recognize that even for those who may seem less responsive to the divine, the opportunity for spiritual growth and transformation is always present. Through the cultivation of practices like prayer, meditation, study, and service, individuals can gradually open themselves to the transformative power of God’s love and deepen their understanding of the sacred. Ultimately, the message of Mesle’s essay is one of profound hope and optimism. Despite the many challenges and difficulties that we face in the modern world, the divine light of God’s love continues to shine forth, illuminating our lives and calling us toward a vision of truth, beauty, and goodness. And while not all may respond to this call with equal insight and sensitivity, the opportunity for spiritual awakening and transformation is ever-present, awaiting those who have the courage to open their hearts and minds to the infinite mystery and wonder of the sacred. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/islam-pluralism/god-revelation-love-respond-equally/d/134149 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