Let The Dissenting And Dynamic Voices Be Heard

By Sumit Paul, New Age Islam 29 May 2025 A 19-year-old student Khadeeja Shaikh from Poona, arrested for her social media post on Indo-Pak hostilities amid Operation Sindoor, challenged her college’s “arbitrary” decision to rusticate her in the Bombay High Court, terming it a gross violation of her fundamental rights. The petitioner requested the high court to quash the rustication, order her reinstatement, and allow her to appear for the semester exams scheduled to begin on May 24. It took the sagacity and legal force of the Bombay High Court to restore the dignity and academic life of the young student and make the Poona police see the absence of reason in arresting and jailing her. Famous German sociologist and philosopher Jurgen Habermas rightly opined that, "We need to create spaces for dissent and critical thinking." These spaces are crucial for the well-being and progress of a democratic society. By encouraging dissent, individuals are given the opportunity to voice their differing opinions, challenge prevailing beliefs, and question established norms. It is through dissent that new perspectives emerge, leading to a more inclusive and dynamic society. Furthermore, fostering critical thinking enables individuals to critically analyse information, evaluate arguments, and discern truth from falsehood. It empowers individuals to make informed decisions and actively participate in shaping their societies. In a world characterized by diverse opinions and complex challenges, Habermas' words serve as a reminder of the importance of preserving spaces for dissent and critical thinking to maintain a vibrant and robust democratic exchange. The ideal of democracy requires an active and engaged civil society. Democracy, far from being a mere abstract concept, flourishes when citizens actively participate by discussing, advocating, and collectively working towards common goals. An active and engaged civil society thus becomes the cornerstone of any vibrant democracy, empowering individuals to exercise their rights, holding institutions accountable, fostering inclusivity, and enabling dialogue to constructively address social, political, and economic matters. For democracy to thrive, it is crucial for each individual to actively contribute their voice and engage meaningfully with their community and the wider society because the public sphere is a site of contestation and negotiation. The public sphere, which represents the realm of communication and debate outside of formal state institutions, is a space where differing viewpoints clash, and power dynamics are confronted. It is a dynamic arena where ideas are tested, challenged, and refined through debates, discussions, and negotiations. Through this process, society finds common ground and reaches consensual decisions. However, this public sphere is not a harmonious or homogeneous space; rather, it is a platform where individuals and groups assert their interests, engage in power struggles, and contend for influence and control over the political and social agenda. At its core, the public sphere should be viewed as a vibrant and ever-evolving catalyst for democratic participation and transformation. Freedom of speech is a fundamental right that should be protected in all societies. The open exchange of ideas, opinions, and perspectives is essential for the progress and development of any society. It is through the free flow of dialogue and debate that new insights are gained, collective knowledge is expanded, and social tensions are resolved. By protecting freedom of speech, societies provide individuals with the ability to express themselves, challenge prevailing norms, and hold those in power accountable. The true strength of any society lies not in suppressing dissenting voices, but in valuing and protecting the diversity of opinions and ideas. All citizens have a responsibility to actively engage in democratic processes. Citizens should not be mere spectators, but active participants in shaping the political, social, and economic landscape of their communities. By engaging in democratic processes such as voting, participating in public debates, and being aware of current events, citizens can influence policy decisions and ensure that their voices are heard. This emphasizes the significance of citizen involvement, as it fosters an inclusive and accountable democracy. Remember, democracy is not just about voting, but about active participation and informed citizens. Alas, the voices of dissent are being stifled and muzzled in New India. Last but not least, our academic institutes should also cooperate with dissenting and dynamic teachers and students and mustn't sack or rusticate them just to please the current political dispensation and succumb to the ongoing spirit of jingoism and anti-Muslim spree. The pro-active approach of our rotten police system in these cases of dissent must also be questioned and condemned in no uncertain terms. ----- 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/dissenting-dynamic-voices/d/135703 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 Americ

The Limits of (Qur’anic) Scriptural Reasoning

By Adis Duderija, New Age Islam 28 May 2025 In contemporary discourse surrounding the Qur’an, the intra-Qur’anic linguistic approach often presents a particular interpretation that conflates scriptural reasoning—akin to tafsir in the Islamic tradition—with a broader interpretative framework encompassing hermeneutics, epistemology, semiotics, and metaphysics. This conflation poses significant challenges in grappling with the Qur’an’s capacity to provide a coherent conceptual understanding of even the most basic of theological ,ethical and metaphysical matters. The Nature of Interpretation Interpretation is not merely about extracting literal meanings from the text. It is a complex process that involves multiple layers of understanding: metaphorical, allegorical, analogical, and distinctions between restricted and absolute meanings. The Qur’an hints at some of these complexities, particularly through its use of Muhkam (clear) and Mutashabihat (ambiguous) verses. However, it, for example, does not delineate which verses fall into which category, leaving this responsibility to the interpreter. The intra-Qur’anic linguistic approach also overlook the depth of theological inquiry required to engage with the text meaningfully. As a framework that favours a specific form of intra-textual analysis, it often neglects the rich scholarly tradition that has developed over centuries (for example on the concept of tawhid) . This simplification can lead to flattening of the Qur’an’s ideas and a very one dimensional approach , particularly in areas that demand a nuanced and systematic interpretation such as those pertaining to theological/ontological and ethical concepts discussed below . The Qur’an’s Homiletic Nature One of the fundamental limitations of the Qur’an in providing conceptual understanding lies in its oral and later text-based ,literary discourse. The Qur’an primarily serves homiletic, didactic, and dialogical purposes rather than engaging in systematic theological exploration. It presents a series of proclamations that require interpretation within a broader intellectual framework, often leaving the reader with more questions than answers. Conceptual understanding demands rigorous thinking, theorising, and conceptualising—essentially asking not just "what," but "why" and "how." The Qur’an often refrains from offering definitive answers to profound theological questions. For instance, it lacks a clear, systematic definition of God’s nature, which complicates our understanding of essential concepts. Testing the Intra-Qur’anic Linguistic Approach Let us engage with the intra-Qur’anic linguistic approach to explore how effectively it can provide answers to some ( and there are many more) crucial theological questions. 1. Defining Tawhid Tawhid, the concept of monotheism, is central to Islamic theology, yet the Qur’an does not offer a systematic definition and that is why we find a rich variety of conceptualising of this concept in the Islamic intellectual tradition . The intra-Qur’anic linguistic approach must reconcile these disparate references to form a cohesive understanding of Tawhid, addressing the nuances that arise from different contexts. 2. The Meaning of Ahad and Samad When the Qur’an declares that Allah is Ahad or Samad, the intra-Qur’anic linguistic approach must elucidate how these terms interact and what they reveal about the divine nature. But this approach is unable to do so because there are no Qur’anic verses that explain what Ahad or Samad actually mean not only conceptually but also linguistically. 3. The Paradox of Divine Attributes The Qur’an states that "nothing is like God" (Layse Ke Mithli Sha’yan), yet it also describes God in anthropomorphic terms—having hands, a face, and sitting on a throne. The intra-Qur’anic linguistic approach cannot simply categorise these references as Mutashabihat; the Qur’an does not provide explicit guidance on this classification. How can both statements co-exist within a coherent framework if we restrict our interpretation to intra-Qur’anic approach only? 4. God’s Attributes of Hearing and Seeing When the Qur’an describes God as All-Hearing and All-Seeing, it raises further questions about anthropomorphism. Does this imply that God possesses human-like features? The text lacks explicit metaphoric clarifications, leaving the reader with unresolved tensions about the nature of these divine attributes. The intra-Qur’anic linguistic approach again does not provide any answers to these questions because this demands systematic theological and philosophical inquiry. 5. The Concept of Kalimatullah The description of Jesus as Kalimatullah (Word of God) poses significant theological questions: What does it mean for Jesus to be God’s Word? Is this attribute part of God’s essence? If so, does it suggest that Jesus shares in God’s essence? Would that contravene the idea of Tawhid as developed in Islamic orthodoxy ? The intra-Qur’anic linguistic approach again does not provide any answers to these questions because this demands systematic theological and philosophical inquiry. 6. The Nature of the Human Soul When the Qur’an states that humans possess the Ruh (spirit) of God, it necessitates a discussion on the relationship between God’s nature ( i.e. what does it mean for God to have Ruh which is derived from the Hebrew word for breath?) and human nature. What does this suggest about the ontological status of humans? If human have ruh of God in them does that mean that in some way they are also Go- like or part of God or part of God’s manifestation (Tajalli ) as conveyed in the concept of panentheistic approach to Tawhid as Divine Unicity in Multiplicity. The intra-Qur’anic linguistic approach cannot answer any of these questions because this requires systematic theological and philosophical inquiry. 7. Free Will vs. Divine Guidance Do humans have free will or not ? How to we reconcile those Qur’an verses that say that we are responsible for our actions with those that say that God guides those whom he wants ? The intra-Qur’anic linguistic approach must grapple with reconciling these conflicting verses. The intra-Qur’anic linguistic approach cannot answer any of these questions definitely because this requires systematic theological and philosophical inquiry .As in the case of Tawhid, Islamic intellectual tradition has provided very different answers to these questions precisely because the Qur’an does not offer definite/adequate conceptual understanding and guidance to this question. 8. Conceptualizing Justice and Other Ethical Concepts Finally, how does the Qur’an define concepts like justice? Ethical frameworks in the Qur’an are often presented in narrative form, lacking systematic exposition. The intra-Qur’anic linguistic approach must address how these ethical principles can be cohesively understood and applied in contemporary life, particularly in the context of justice, mercy, and societal conduct. The Limits of (Qur’anic) Scriptural Reasoning In conclusion, the Qur’an as a text has serious limitations in providing a comprehensive conceptual understanding of complex theological, metaphysical and ethical ideas because this was never meant to be its job given its dialogical, homiletic, didactic oral and literary nature. The intra-Qur’anic linguistic approach, sets itself for failure from the beginning by assuming that a discourse like the Qur’an ( for that matter any other sacred scripture) could ever accomplish this because it is premised not only on an idea of a purely text based revelation /divine guidance but also on the idea that scriptural reasoning can provide definitive /adequate understanding of ontological, metaphysical and ethical concepts that do not require systematic and sustained philosophical and theological reflection. To fully engage with the Qur’an’s teachings, one must go beyond the text itself, embracing the intricate layers of interpretation that have evolved over centuries and understanding the various metaphysical ,theological and epistemological assumptions that hide underneath them. ------ 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/debating-islam/quranic-scriptural-reasoning/d/135692 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

Ex-ISIS Leader recognised by the West as Syrian President: A Watershed Moment for Islamist Politics?

By New Age Islam Staff Writer 28 May 2025 The recognition of a an ex-ISIS leader as Syrian Islamist president by both American President Donald Trump and the European Union marks a critical turning point in how Islamist movements are perceived internationally. For decades, political Islam was synonymous with extremism in the eyes of the West. However, the normalization of an Islamist-led government signals a potential redefinition of global alliances and ideological acceptance. The article is timely and essential as it explores whether this recognition represents a broader shift in global policy and what it means for Islamist parties seeking legitimacy through democratic means. It critically examines the opportunities and challenges ahead, offering insights into how Islamist movements might reform themselves to participate constructively in modern democratic societies, thus bridging the gap between traditional Islamic values and contemporary political expectations. Major Points: 1. Mainstream Acceptance of Political Islam: The recognition of a Syrian Islamist president by global powers like the EU and Donald Trump marks a significant shift, signalling that Islamist parties can be integrated into mainstream politics if they adopt democratic and peaceful practices. 2. Challenges Facing Islamist Movements: Islamist groups face hurdles such as past associations with extremism, internal ideological divisions, lack of governance experience, and pressure to align with international human rights standards. 3. Global Signals and Opportunities: This recognition sends a powerful message to other Islamist parties worldwide—that peaceful, democratic participation is possible and can lead to legitimacy on the global stage. 4. Need for Internal Reform: To gain wider acceptance, Islamist parties must modernize by promoting inclusivity, addressing real socio-economic issues, clearly defining the role of religion in governance, and rejecting all forms of violence. ----- Ahmed Hussein al-Sharaa also known by his nom de guerre Abu Mohammad al-Julani, is a Syrian politician and former rebel commander who is currently serving as the president of Syria since January 2025. ------ A Syrian Islamist president recently met with former U.S. President Donald Trump and was formally recognized by the European Union (EU). This is a significant development in world affairs. Islamist forces were considered enemies or threats to most Western nations for decades. Now, things are gradually beginning to change. This action would make Islamist parties part of the mainstream politics. This action also brings up significant questions: Can Islamist parties be accepted everywhere in the world? What are the issues that they would face? What does this imply to the world and to the Islamist parties? And how can the parties adapt themselves to be more acceptable? All of these concepts are explained in easy-to-understand terms in this article. 1. From the Margins to the Mainstream: A New Opportunity The Syrian Islamist president and the Donald Trump summit is not just about one country. It proves that the Islamist politics can be embraced globally if they are not violent. Previously, most of the Western leaders believed that all the Islamist groups were just like terrorists. Nowadays, they are coming to know that not all the Islamist groups are violent. This shift gives hope to Islamist parties elsewhere. Tunisia's Ennahda party, for instance, is an excellent example of an Islamist party that is democratic. Morocco's Justice and Development Party (PJD) has also participated in elections without violence. Malaysia's PAS party also works within the democratic framework. These are signs that it is possible to be democratic and Islamic. It is highly significant that the European Union is hosting a Syrian Islamist leader. The EU generally has faith in human rights, democracy, and secularism. So, if the EU can accommodate an Islamist government, it indicates that the world is increasingly tolerant of political Islam. 2. Challenges to Islamist Groups While this change is promising, Islamist movements still face a lot of challenges in being embraced all over the world. a. Past Issues Most of the Islamist movements have a history behind them. Some of them were linked to extremist movements or had radical ideologies. This history does not make it easy for individuals to believe in them now. Western nations and even individuals in Muslim-majority nations fear that such movements would bring strict laws again or violence. B. Divisions Within Not all Islamists are the same. Some of them are democratic-minded, while others are extremely traditional or even extremist. All these differences keep all the Islamists apart. If they wish to be accepted, they must demonstrate that they are united and have a clear agenda. C. Lack Of Experience In Governance Some of the Islamist parties have never held power. When in power, at times, they cannot handle the economy, foreign policy, or public services. This can lead to losing the confidence of the people in them, as in the case of the Muslim Brotherhood in Egypt since 2011. D. Opposition From Other Countries Most Middle Eastern governments are either secular or military. They perceive Islamist blocs as threats to their rule. Such governments may attempt to hinder or attack any progress achieved by Islamist parties. e. Expectations from the West Getting assistance from the EU or the U.S. is not without regulations. Islamist parties will have to advance women's rights, minority rights, peace, and democracy. These regulations may conflict with some of their beliefs, so they will have to compromise. 3. Message To The International Community This fresh affirmation conveys strong messages to everyone: A. Political Islam Is Not Necessarily Dangerous It shows that peaceful Islamist groups who have faith in democracy can help bring peace. Islamists are not all extremist groups such as ISIS or al-Qaeda. B. Practical Politics Is About Winning The West is more interested in actual goals such as peace, trade, and stability and less in adhering to principles. If peace in Syria results from cooperation with an Islamist regime, then most nations will consider it a good deal. C. Islamism Can Be Normalized By embracing an Islamist government, the EU and Trump are essentially telling Islamism that if it plays by the rules, it can be included in politics. This sends a message to other Islamist movements that they should play by the rules and attempt to become popular. 4. Message to Islamic Groups This experience also holds significant lessons for Islamist movements: A. Being Moderate Makes You Successful Communities that avoid violence and participate in elections and legislations tend to be recognized more. Extremism only keeps them in isolation. B. Openness Is Necessary If such organizations want to be respected, then they must be open. This means that they must not have hidden agendas or deceive people. They should be involved in addressing real problems for people. C. Be Open And Current Holding on to outdated concepts won't work. The world evolves, and Islamist movements must evolve. They must recognize the issues of today and provide genuine solutions. 5. The New World Order: Room for Islamist Governments? The world is no longer controlled by a superpower or double superpower. Power is distributed among various countries, and governments of various forms are tolerated. Islamist governments belong to the new world order. A. Turkey: A Special Case In President Erdogan's Turkey, nationalism is blended with Islam and modernization. Turkey is viewed by some as a good example of an Islamic democracy, but others are concerned that it is turning into an authoritarian regime (where one person has too much power). B. Tunisia: An Example To Follow The Tunisian Ennahda party attempted to create a democratic Islamic state. They agreed to losing elections and worked with non-religious parties. Even though they are doing poorly today, they proved that Islamist parties can be democratic. C. Malaysia And Indonesia: Islamic Concepts Of Democracy These nations demonstrate that Islamic values are possible in democratic regimes. Islamist parties function within the ballot box, obey the law, and collaborate with other parties. They are not flawless, but they prove that political Islam is possible and can be successful. D. Morocco: Steady Improvement Morocco's PJD dominated for decades in a democratic manner. Even when they lost an election, they conceded graciously. This indicates maturity and respect for democracy. These are examples that show that Islamist states can be of the contemporary world if they are willing to do business honestly and peacefully. 6. What Islamist Groups Ought to Do In order to be received more and to thrive, Islamist organizations must transform on some fronts: A. Welcome All Citizens Islamist parties must demonstrate that they are concerned about everyone and not only Muslims. They must defend the rights of religious minorities, women, and individuals with different beliefs. B. Fix Real Issues Citizens demand jobs, schools, health care, and security. Islamist parties must address these matters, and not solely religion. C. Define The Political Boundaries Of Religion Islamic values are important, but the government can't force individuals to be religious. Religion should provide good leadership, but not control everything in life. d. Working with others Islamist parties are required to join either secular parties or other parties. Collaboration is a sign of maturity and results in stable governments. e. Abhor violence entirely They have to say no clearly and openly to all kinds of violence. When people perceive them as belonging to extreme groups, they lose popular support. 7. Global Reactions and Future Steps The world is watching these events with interest. There could be nations that would welcome this new policy. There are nations, particularly dictatorships, that may be concerned about losing control. Western nations are also taking precautions. If this new trend leads to peace and progress, they may support more Islamist-ruled governments. But risks exist. There are right-wing parties in the West who may not wish to cooperate with Islamists. Extremists can attack moderate Islamists as "traitors" to their cause. The Syrian Islamist president must be careful and show firm leadership. 8. Conclusion: A Moment of Transformation Powerful global actors recognizing a Syrian Islamist president is a big change. It allows Islamist political movements to prove they can be peaceful, democratic, and supportive of their people. But this is not an easy way in. Islamist groups need to work hard to fit into global politics by changing, getting better, and paying attention to their people’s needs. They must let go of old habits and prove that they can govern fairly. This is a time to harbour hope. Political Islam can be afforded a chance to improve the world and make it a more vibrant place. This is a chance. The future will depend on how well they utilize it. ---- URL: https://www.newageislam.com/islam-politics/ex-isis-syrian-president-watershed-islamist-politics/d/135690 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

Nawab Begum Sultan Jahan of Bhopal: A Visionary Reformer and Educationist

By Afroz Khan, New Age Islam 28 May 2025 Bhopal’s Nawab Begum Sultan Jahan (1858–1930) was a visionary ruler who pioneered girls’ education, healthcare reforms, and women’s empowerment. She modernised governance, established institutions like AMU, and received global honours, leaving a legacy as a trailblazer in princely India’s socio-political progress. Main Points: 1. Pioneered girls’ education via schools (Sultania, Lady Minto Nursing School), compulsory primary education (1918), and support for AMU. 2. Championed women’s empowerment through vocational training, All India Muslim Women’s Conference (1914), and grants for women’s colleges. 3. Launched mass vaccination drives and health literature (Tandrusti). 4. Modernised Bhopal’s governance (judiciary, agriculture, municipal elections). 5. Honoured with titles like GCSI, GCIE, and first Indian woman university chancellor. ---- Courtesy: indianexpress.com ----- Lord Edwin Montague once remarked that Sultan Jahan Begum "was very keen on education, and would not speak ill of anything else," a testament to her unwavering dedication to progressive ideals. Early Life and Ascension Born on 9 July 1858 in Bhopal to Baqi Muhammad Khan Bahadur and Sultan Shah Jahan Begum, Sultan Jahan inherited a legacy of reformism from her grandmother, Sikandar Jahan Begum, and mother. Declared heir after her mother’s demise, she ascended the throne in 1901 at age 43. Married to Ahmed Ali Khan Bahadur on 1 February 1874, the couple had three sons and two daughters. Championing Education and Women’s Empowerment A lifelong advocate of education, Sultan Jahan Begum propelled Bhopal into modernity through visionary reforms. As a member of the Bharat Stree Mahamandal (Great Circle of Indian Women), she championed girls’ education and healthcare. She founded the Sultania School, where she introduced a revamped curriculum that included English, Urdu, arithmetic, home science, and crafts. She also established institutions like Sulemania and Ubeidiya, along with model schools, to expand access to quality education. Her collaboration with Sir Syed Ahmed Khan was pivotal in founding Aligarh Muslim University (AMU), where she served as the lifelong Chancellor from 1920–1930. The Sultan Jahan Begum Manzil at AMU stands as a testament to her legacy. She supported Sheikh Abdullah’s girls’ school through monthly grants, which later evolved into AMU’s Women’s College. Recognising the need for specialised training, she launched the Lady Minto Nursing School to professionalise healthcare education and the Girls Guide School to encourage creativity among young women. In 1918, she institutionalised free and compulsory primary education, a landmark policy for its time. Earlier, in 1905, she established an art school to empower women, widows, and destitute women with vocational skills. Her leadership extended to national platforms; she served as president of the All India Muslim Women’s Conference in 1914 and founded the All India Muslim Women’s Organisation in 1918, cementing her role as a pioneer of women’s rights. Health and Social Reforms Sultan Jahan Begum spearheaded public health initiatives, including mass vaccination campaigns she personally led. Her literary contributions, such as ‘Baacho Ki Parvarish’ (on child-rearing), ‘Tandrusti’ (on health), and ‘Hijaz - Story of a Pilgrimage’ (on spirituality), disseminated practical knowledge to the public. Administrative and Infrastructure Development Beyond education and health, her 25-year reign (1901–1926) saw transformative governance. She modernised the army, police, judiciary, and prison systems while prioritising agricultural development through extensive irrigation projects. Public works flourished under her rule, and in 1922, she established executive and legislative councils while introducing open elections for municipalities. Accolades and Legacy Honoured globally for her foresight, Sultan Jahan Begum received titles such as the Order of the Indian Empire (1904), Order of the Star of India (1910), and Order of the British Empire (1917). She was the first woman chancellor of an Indian university and a recipient of the Ottoman Empire’s Nishan-i-Majidi. In 1926, she abdicated in favour of her youngest son, Nawab Hamidullah Khan. Four years later, on 12 May 1930, she passed away at age 71. Historians believe that had her reign continued, Bhopal might have rivalled European cities in modernity. Today, her legacy endures as a trailblazer who redefined equality, education, and empowerment in princely India. ------ Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education. URL: https://www.newageislam.com/islamic-personalities/nawab-begum-jahan-reformer-educationist/d/135689 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

Maya Angelou: A Testament to Resilience, Courage, And Passion For Storytelling

By Sumit Paul, New Age Islam 28 May 2025 Reading Maya Angelou is always an ennobling experience. Angelou's life story was as awe-inspiring as her literary works. Her journey from a troubled childhood to becoming one of the most celebrated writers of her time is a testament to her resilience, courage, and passion for storytelling. Her aphorisms have always fascinated me. This one has always uplifted my (drooping) morale: I can be changed by what happens to me, but I refuse to be reduced by it. This encapsulates her unwavering spirit and resilience. In this profound statement, Angelou embraces the fact that life's experiences have the potential to shape and influence her, but she vehemently rejects the idea of allowing them to diminish her essence. With wisdom and strength, she acknowledges that hardships and adversities may leave their mark, but they will not define or break her. Instead, Angelou stands tall, displaying her unwavering determination to rise above circumstances, demonstrating her extraordinary ability to overcome and grow. This quote serves as a reminder to us all that we have the power to choose how we respond to life's challenges and to remember our inherent strength even in the face of adversity. Rabindranath Tagore also said, "Adversities are great but man is greater than all adversities " and Ernest Hemingway wrote in his novella, The Old Man and the Sea, "A man can be destroyed, but not defeated." Nelson Mandela famously used it during his time, fighting against apartheid. One more quote of Maya that I like is, "You can't use up creativity. The more you use, the more you have." This quote beautifully captures the essence of creativity and its infinite nature. Contrary to many beliefs, creativity is not a limited resource, but rather, it flourishes when it is expressed and used. It is not something that diminishes with each creation or idea; instead, it grows and multiplies. The more we tap into our creative potential, the more it expands within us, enriching our minds and souls. Rather than fearing that our creative well will run dry, this quote encourages us to embrace and exercise our imagination with confidence. It reminds us that creativity is not confined but rather boundless, always ready to be uncovered and explored. It's like, 'Vidya Tatra Abhivriddham, Yatra Prasaritam' (The more you spread knowledge, the further it increases; Yagyavalakya Sutra, 39:19). An Urdu adage also endorses the same viewpoint, "Qalam Ghisne Se Syaahi Nahin Sookhti " (Ink of an active pen doesn't get dried up). Ponder this one because of its eternal relevance," We need much less than we think we need." This resonates with a profound truth about human desires and contentment. In a society driven by consumerism and an insatiable pursuit of material possessions, we often find ourselves chasing after more, convinced that we cannot be fulfilled without accumulating an abundance of things. However, Angelou reminds us that true fulfilment lies not in the quantity of possessions we acquire, but in our ability to appreciate and be grateful for what we already have. Her words invite us to reflect on the excesses in our lives and the value of simplicity, urging us to let go of the relentless pursuit of possessions and find solace in the realization that we need much less than we believe to find true contentment. An Urdu poet Zamir Jafri aptly said, "Zarooraton Aur Hasraton Ko Kam Keejiye/ Zindagi Kat Jaati Hai, Yaad Rakhiye" (Life becomes easier by rationing your needs and desires). And the icing on the cake is, "It's one of the greatest gifts you can give yourself, to forgive. Forgive everybody." This sums up the immense power and personal liberation that forgiveness brings. By forgiving others, we unburden ourselves from the weight of anger, resentment, and bitterness that can consume our hearts and minds. Angelou reminds us that forgiveness not only benefits those who have wronged us, but more importantly, it sets us free. It is an act of self-love and self-healing, allowing us to move forward, let go of the past, and create space for growth and positivity in our lives. By embracing forgiveness, we are empowering ourselves to cultivate compassion, understanding, and peace within us. To quote Pakistani Urdu poet Adeem Hashmi, "Talkhiyon Ko Dil-O-Dimagh Mein Basne Na Diya / Main Har Kisi Ko Maaf Karta Chala Gaya" (I didn't allow bitterness to reside in my heart and mind / I, therefore, forgave everyone). ---- May 28 is the Death Anniversary of American memoirist and poet Maya Angelou ----- 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/maya-angelou-resilience-courage-passion-storytelling/d/135688 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

Remembering Jawaharlal Nehru on May 27

By Sumit Paul, New Age Islam 27 May 2025 The plan to rebuild the Somnath temple and the disagreements among the leaders came just a few years after Junagadh, a princely state, acceded to the Indian Union in 1947. While KM Munshi, was in charge of Somnath temple's construction, Nehru called it an attempt at "Hindu revivalism". "He [Nehru] was very conscious of their vulnerability and insecurities. Hindus and Muslims had been at each other's throats only a couple of years earlier, and Nehru didn't want to polarise communities again and reopen old wounds just when India was settling down. Those were fragile times, and Nehru thought the President didn't have to associate himself with a temple that was destroyed by a Muslim invader hundreds of years ago when Muslims of India had nothing to do with Mahmud of Ghazni," historian Ramchandra Guha wrote. Nehru also didn't want the government to spend any money on the rebuilding of the Somnath temple. He advocated that the reconstruction be funded through public donations rather than state funds, arguing that a secular government shouldn't favour one religion. Courtesy, India Today, January 11, 2024 This is what we call statesmanship and a principled approach to life and politics. The current political dispensation and its leaders can never understand Nehru and his exalted ideals. Nehru had the guts and gumption to argue with the then President of India Dr Rajendra Prasad when the latter wanted to inaugurate the revamped Somnath Temple in 1951. While Prasad went, Nehru refused to go for the inauguration ceremony because he (Nehru) believed that, 'There is nothing more horrifying than stupidity in action.' With these words, Nehru highlighted the destructive consequences that could arise when foolishness was put into motion. Stupidity in action can lead to immense suffering, chaos, and a disregard for rationality and wisdom. It feeds into the perpetuation of erroneous beliefs, oppressive systems, and misguided decisions. May 27 is Jawaharlal Nehru's death anniversary. ----- Nehru's quote serves as a powerful reminder of the importance of cultivating knowledge and critical thinking to counteract the detrimental effects of ignorance. Nehru believed that our chief defect is that we are more given to talking about things than to doing them. This encapsulates a common flaw in human nature. Nehru points out the tendency we possess to engage in endless discussions, debates, and contemplations about various matters without eventually taking any concrete actions to address them. This serves as a reminder to focus our efforts on achieving tangible outcomes rather than getting entangled in an unproductive cycle of mere talk. Nehru's words implore us to transform our words into actions, emphasizing the significance of proactive and purposeful engagement in order to bring about positive change in the world. Do the leaders of our times follow Nehru's piece of advice? Does a garrulous PM do what he advocates? Nehru rightly stated that, great causes and little men go ill together. This emphasizes the misalignment between the magnitude of important causes and the capabilities of those who fail to grasp or contribute meaningfully to them. It highlights the incompatibility between the profound challenges faced by society and the superficial mindset or limited vision of individuals who do not possess the necessary depth of understanding or commitment. Nehru's words urge us to recognize that significant endeavours demand individuals of substance, vision, and unwavering dedication. It serves as a reminder that the pursuit of great causes requires individuals who are willing to rise above personal interests and play a transformative role in shaping a better future. Today's leaders and politicians must mull over this. But are they capable of thinking? This is a Sphinx's poser; a veritable million-dollar question. In these times, when Nehru and Gandhi are at the receiving end of collective hatred, the re-evaluation and reaffirmation of their higher morality and vision can provide new insights. India needs leaders like them. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/current-affairs/remembering-jawaharlal-nehru/d/135681 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

Time Has Come To Reorganize The Press Council Of India With All Television Channels, Radio And Digital Platforms Under Its Jurisdiction

By Nava Thakuria, New Age Islam 27 May 2025 Something astonishing is happening in the world’s largest democracy, where the country’s statutory autonomous body Press Council of India (PCI) remains seemingly non-functional for over eight months. The quasi-judicial institution, which is assigned to safeguard freedom of the press as well as maintain & improve the standards of newspapers & news agencies in the south Asian nation, is running without constituting its 15th Press Council, even though the term of 14th council expired on 5 October 2024 (https://www.presscouncil.nic.in/TermsOfCouncilPCI.aspx). Needless to mention that the PCI was initially set up in 1966 under the Press Council Act 1965 and later re-established in 1979 following the Press Council Act 1978 to ensure the freedom and quality of the mainstream media. The council enjoys a three-year term and the continuity broke last year as the chairperson did not initiate to constitute a new council on time. Terming the delay in the constitution of a new council as surprising, various media bodies urged the concerned authorities to do the needful as early as possible. Many of them also demanded to empower the PCI bringing the news channels, radio and digital platforms under its jurisdiction and rename it as Media Council of India. The PCI comprises a chairman (by convention a retired Supreme Court judge is assigned) and 28 members where 13 individuals represent the professional journalists out of whom 6 need to be editors of newspapers and 7 working journalists. Another 6 members represent the management of newspapers (including the owners), 2 each taken from the big, medium and small newspapers, whereas 1 member represents the news agencies. Two houses of Parliament usually send 5 members, and 3 individuals are nominated by the University Grants Commission, Bar Council of India and Sahitya Academy from the various fields of education, law and literature. Indian scribe’s bodies are also demanding to scrap the recent changes in the PCI to pick up members from various press clubs instead of the national union of working journalists. They argue that the press clubs are mandated usually for recreational activities and their coverage areas normally stick to a particular region, city or town. Press clubs often give memberships to non-working journalists (like academicians, writers, film personalities and also diplomats) to enhance their influences. Moreover, the press club/press guild/ media club can not have an all India body with representatives from various parts of the vast country. On the other hand, the recognised journalist’s unions are normally represented by the members from most parts of India. Indian Journalists Union (IJU), having affiliates in the States and UTs of Andhra Pradesh, Telangana, Bihar, Jharkhand, Punjab, Chandigarh, Haryana, Jammu & Kashmir, Madhya Pradesh, Chhattisgarh, Delhi, Goa, Himachal Pradesh, Karnataka, Kerala, Tamil Nadu, Puducherry, Uttar Pradesh, Uttarakhand, West Bengal, Orissa, Sikkim, etc and supporting over 23,000 members, approached the court seeking justice for the professional scribes across the country. Meanwhile, All India Working News Cameramen’s Association has challenged the PCI for not including its members even after fulfilling all necessary criteria. The billion plus nation today nurtures nearly 100,000 publications (endorsed by the Registrar of Newspapers for India) in various languages and frequencies (of publication. It also supports nearly 400 satellite news channels along with thousands of portals, WhatsApp channels and other digital media outlets. The revenues collected (from both selling and advertisements) by the Indian newspapers continued shrinking after the Covid-19 pandemic, when the alternate media outlets started dominating the financial market space. However, many print observers believe that the traditional media will slowly recover its abrupt loss. Resurgence in readership is expected as the digital fatigue driven consumers will soon turn back to print media outlets for reliable information. It’s estimated that the Indian print media will increase the number of readers almost twice by 2030. Newspaper industry in northeast India faces enormous troubles for its survival. The rapid growth of digital platforms has already put a serious challenge in front of the media houses. The corona disaster made the situation more complicated causing a drastic fall in the circulation and readership of all newspapers across the region. Some of the prominent media houses have already ceased publications and remaining media groups start solely depending on government advertisement-revenues, which often come with many inherent conditions. Amidst all troubles, the region with eight States comprising 60 million population nurtures hundreds of newspapers in different languages including English, Hindi, Asomiya, Bengali, Mizo, Manipuri, Khasi, Bodo, Karbi, etc. Probably time has come to reorganize the PCI with the inclusion of all television channels, radio and digital platforms under its jurisdiction. The dignified institution however enjoys very limited power for enforcing guidelines and even it cannot penalize the newspapers, news agencies as well as the concerned editors and working journalists for violation of the prescribed guidelines. In reality, the PCI can only overview the functioning of newspapers and periodicals. Nonetheless, it enjoys the authority to make observations if conducts of the government are found not appropriate in regards to the guaranteed freedom of the press and hence the council should be reactivated, realigned and empowered. URL: https://www.newageislam.com/current-affairs/press-council-of-india-channels-radio-digital-platforms/d/135674 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

Syria’s Struggle For Dignified Statehood Is The Delayed Culmination Of The Historic Mass Arab Uprising

By Asad Mirza, New Age Islam 27 May 2025 The American President Donald Trump in a significant shift in US foreign policy, recently announced the easing of long-standing sanctions on Syria, marking a pivotal moment for the war-torn nation and the broader Middle East. This decision came during the President’s middle east tour and discussions with Crown Prince Mohammed bin Salman. The meeting between Syria’s interim President Ahmad Al-Sharaa, formerly known as Abu Mohammed Al-Golani and President Rump, apparently at the behest of the Saudi Crown Prince Mohammad bin Salman (MbS), was followed by a sudden announcement of ending economic sanctions against Syria. It reflects a pragmatic approach to fostering stability and economic recovery in the region. Though unexpected, yet the fact is that these sanctions were imposed by the US itself in 1979, when it designated Syria as a “state sponsor of terrorism”, citing its support for groups like Hezbollah and its military presence in Lebanon. The next round of sanctions was imposed in 2004 under the Syria Accountability and Lebanese Sovereignty Restoration Act, targeting Syria’s alleged pursuit of weapons of mass destruction and its interference in neighbouring Iraq. The most stringent measures came in 2011, in response to the Assad regime’s brutal crackdown on peaceful protesters, leading to the Caesar Syria Civilian Protection Act of 2019, which aimed to hold the regime accountable for war crimes. However, the easing of sanctions may offer a way forward to Syria and its new leader to rebuild the country and reintegrate into the international community. Bashar Al-Assad’s regime’s collapse in December 2024 ushered in a new era for Syria. While concerns have been expressed about his past affiliations, Al-Sharaa has made concerted efforts to distance himself from his militant past and present himself as a statesman committed to rebuilding Syria. His first diplomatic outreach was to Saudi Arabia, including a visit to Makkah with his wife. The visit signalled a desire to align Syria with its Arab neighbours - as opposed to Iran - and embrace a more moderate form of Islam and governance. The world’s attention on Syria today is because of its strategic location – as it has been for millennia. The emerging political trends in the Levant and the wider Middle East for years to come, will be based on the outcome of the competition to control Syrian governance. In fact, domestic, regional, and global actors are competing for power and influence in Syria because of the country’s unique position and status. Syria, by heritage is a rather rare complete and consequential Arab country, due to its human and natural resources, strategic geography, and political, cultural, and ethnic ties in the Middle East and the world. Syria today, even in its dilapidated state after half a century of autocratic abuse and 13 years of war, hosts hundreds of diplomats, businesspeople, civic activists, and carpetbaggers. But this is not new. This has been the Syria’s global contribution for the last 5,000 years, ever since Damascus and Aleppo emerged as productive, vibrant, and strategic urban centres in the third millennium BC. Historically, the land and people of Syria have consistently generated knowledge, value systems, food, wealth, culture, technology, and identities that have made their land a strategic and coveted global crossroads. As Faisal J Abbas opines very aptly in his article in the Arab News, that in fact, the American decision to ease sanctions should not be viewed as an endorsement of past actions but a recognition of the changing dynamics, and a bet on a future that the US, Saudi Arabia, and other middle eastern states can help support in rebuilding their country and as a result extend their sphere of influence. And the main factor behind this benevolence is to keep Syria away from its old allies i.e. Russia and Iran. The western sanctions were primarily aimed at the Assad regime’s oppressive policies and its destabilising role in the region. With the regime’s fall, maintaining these sanctions would have only hindered the Syrian people’s aspirations for peace and prosperity. Moreover, Al-Sharaa has shown commitment to forming an inclusive government, respecting minority rights, and focusing on reconstruction efforts aligns with the hope of broader goal of giving a chance to the regional stability. Syria’s economy has been devastated by years of conflict and sanctions, with over 90 percent of the population living in poverty. The lifting of sanctions would open the doors for international investment, aid, and the rebuilding of critical infrastructure. It also allows Syria to shift from being a hub for illicit activities, such as drug trafficking, to becoming a centre for trade and tourism, reminiscent of its pre-war status. For the Syrian people, the lifting of sanctions brings hope for a future free from conflict and economic despair. Faisal further opines that Syria has always been and remains special because it is the most complete Arab country that enjoys all the assets of genuine statehood and nationhood. These include fertile land and water resources; mineral and agricultural wealth; an industrial base; human wealth in skilled citizens, proficient managers, and entrepreneurial businesspeople; a pluralistic citizenry across vibrant and creative urban centres, alongside deeply anchored villages, and rural settlements; a strong national and cultural identity; and, access by land and sea to the wealth and trade routes of three continents. It is also a consequential country because of its intrinsic wealth and its strategic geography. Ancient and modern empires – from Greece, Rome, Persia, Byzantium, and India to Britain and France, not to mention Russia and the United States – have fought to control Syria in order to secure access to its resources and important cross-continental routes that traverse it. More than any other Arab land, including modern Egypt and energy-rich Gulf states, Syria is also consequential because it emits across the region waves of emotion and identity that reflect what ordinary Arabs seek in order to fulfil both their human and civic aspirations. At various moments in the past century, these sentiments emanated from the realms of pluralism, constitutionalism, Islamism, anti-colonialism, and Arabism. Syria is also important for people around the world to grasp because its experience reminds us in a single stroke of the entire modern Arab region’s strengths, weaknesses, failures, identities, and aspirations. Al-Sharaa’s overtures to Arab nations and his efforts to distance Syria from former allies like Iran and Russia suggest a potential realignment that could serve US strategic interests. However, the one definite fact is that the easing of sanctions on Syria represents a pragmatic approach to a complex situation. It acknowledges the transformative changes in Syria’s political landscape and offers a pathway for the country to rebuild and reintegrate into the international community. For the Syrian people, it brings hope for a future free from conflict and economic despair. For the region and the world, it presents an opportunity to foster stability and counteract extremist influences. In a way, Syria’s struggle for dignified, stable statehood today is the delayed culmination of the historic but quashed decade of mass Arab uprising for democracy, pluralism, and equal rights for all. As in 1920, Syria today also tests whether external powers can allow its citizens to define themselves, and set an example for the rest of the region. If there is any Arab citizenry that can achieve this, it is the Syrians, because they have been practicing for this moment for 5,000 years. ---- Asad Mirza is a New Delhi-based senior commentator on national, international, defence and strategic affairs, environmental issues, an interfaith practitioner, and a media consultant. URL: https://www.newageislam.com/islam-politics/syria-struggle-dignified-statehood-arab-uprising/d/135682 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 Satanic False Flag: Dark-Pilling, Conspiracy Cults, Pied-Piper Operations, And Zionist Spiritual Warfare

By Laurent Guyénot May 22, 2025 Ever since I expressed my skepticism about the secret world government run by the Satan-Worshipping Paedophiles (SWP), I am cautioned, by those who know better, that “the greatest trick of the Devil is to convince us that he doesn’t exist” (an approximate quote from French poet Baudelaire). Marvel of unfalsifiability! Disbelief in the Devil’s existence proves the Devil’s power of deception! The Romans, who were unaware of the existence of this rebellious archangel — they thought Lucifer was the planet Venus! — were therefore under his sway. And what of the Chinese who, instead of the cosmic struggle between God and the Devil, prefer the eternal dialectic of Heaven and Earth? Poor naive people![1] Satanic paranoia is a contagious disease. One of the symptoms is chronic hallucination of satanic symbols. For affected patients, for example, this picture proves that the Beatles were angels of Satan, MK-Ultra programmed in the Tavistock Institute: I recently heard a man, apparently educated and sincere, sharing his discovery that the blue colour in one photo of Emmanuel Macron has a “frequency” of 666. Can it be a coincidence, when in the same photo, there are two smartphones on top of one another, an obvious reference to the Twin Towers? And what about the leather-bound book in the corner? Don’t you know that this leather is from a lamb’s skin, and who would want to sacrifice a lamb but Satan-worshippers? I swear I’m not making it up. Believe it or not, normal, organic, high-IQ human brains can produce such ideas, when irradiated long enough by the proper cultural field. In fact, few people within the community of “truthers”, whether in America or in Europe, are totally immune from this paradigm. It’s a slippery rabbit hole. It’s produced by an addiction to red pills, which can lead you to take the fatal “dark pill”. As a war on minds to confuse and defuse political opposition, it is to the Trump years what LSD was to the Johnson years. One of the assumptions is that Satan scatters his messages everywhere, for those who have eyes to see. Eyes wide open, that is, as opposed to “eyes wide shut”. With his last film of that title, by the way, Stanley Kubrick did much for the crystallization of that “paranoid style in American Pop Culture”, as Alex Sayf Cummings calls it. I must confess that I used to think of Kubrick as some kind of whistle-blower, based mainly on Jay Weidner’s decryption of The Shining (see my take here). But Jasun Horsley (Kubrickon: The Cult of Kubrick, Attention Capture, & the Inception of AI, 2023) and S. William Snider (The Minotaur: A Kubrick Odyssey, 2024) have convinced me otherwise, and I now wonder if, instead — or in addition — Kubrick was not a forerunner of the QAnon dark-pilling: “It’s the Satanic paedophile elite!” I would be tempted to say that the Devil’s greatest trick is to make people believe he exists — if it made any sense. We, the sons of Christendom, are constantly creating the devil, from one witch-hunt to another satanic panic, to the next Alex Jones hoax. So I’m not going to try and prove that Satan doesn’t exist, but rather, to begin with, explain what that old egregor is made of. How did Satan come into our world? The key takeaway: Christian demonology is primarily derived from the Jewish demonizing of non-Jewish gods, starting with the transformation of the Canaanite Baal into Beelzebul. The Christian Devil is a by-product of Yahweh’s sociopathic jealousy. Starting from there, we’ll try to understand how the Christian Devil still serves the people of Yahweh today. Satan as Yahweh’s Henchman Our Christian concept of Satan has three main sources: the Satan of the Old Testament, the defamation of pagan gods, and the myth of fallen angels combined with the Serpent of Genesis 3. The first component is the least important, because the Satan of the Old Testament has no ontological substance. The idea of a cosmic struggle between God and Satan is foreign to Hebrew thought. God is the source of both good and evil: “I make light and I create darkness. I create good and I create evil. I, Yahweh, do it all” (Isaiah 45:7). In Genesis, it is Yahweh who, after creating mankind, has second thoughts and exterminates all specimens but one family, who then appease him with the “pleasant smell” of holocausts (Genesis 8:21). All the afflictions that befell humankind — war, famine, plague, flood, fire and brimstone — have their source in Yahweh’s whims. It is Yahweh who, according to Zechariah 14:12, will punish all of Israel’s enemies by causing “their flesh to rot while they stand on their feet” (no wonder Israel’s secret nuclear policy has a biblical name). However, a duplicate of Yahweh appears in some of the later books of the Tanakh: in 2Samuel 24, Yahweh sends the plague on his people, but in the same episode retold in 1Chronicles 21, the same disaster is attributed successively to “Yahweh”, to “the angel of Yahweh”, and to “Satan”. Rather like the Columbus-Moxica pair in Ridley Scott’s 1492, the good god’s respectability is preserved by assigning the bloody part to a subordinate. In the Book of Job, “Satan” is a “son of God”, i.e. an angel, whom God allows to put Job to the test. When Satan appears in the Gospel story of Christ’s temptation in the desert (Matthew 4:8-10), it is in a similar role of temptator. And even when Luke 22:3 says that “Satan entered Judas”, we can consider that Satan is the instrument of divine Providence, since it was necessary to God’s plan that Judas betrays Jesus. To conclude, the Hebrew Satan is not really God’s enemy, but rather his alter-ego or his avatar. Yahweh does have enemies, but they are not Satan; they are all the gods of all the peoples other than his own. We must turn to these in order to grasp the underpinnings of the Christian mythology of evil. Beelzebul for Dummies “You shall have no other gods besides me” is Yahweh’s first commandment (Exodus 20:3, Deuteronomy 5:7). He is the jealous god, hateful of all other gods and goddesses. He will destroy their homes and kill their priests when he can. There is only one true god, the god of Israel, and he has only one temple: so even the priests of Yahweh officiating at the sanctuary of Bethel, north of Jerusalem, had to be “slain on the altars” by Josiah (2Kings 23). But such inconvenience happened mostly to the priests of the Gentiles’ gods. Two deities in particular are targeted: Ashera, the great goddess worshipped under many names throughout the Middle East, whom rebellious Israelites called the “Queen of Heaven” (Jeremiah 44); and Baal. The prophet Elijah slaughtered 450 priests of Baal after an epic holocaust competition (1Kings 18), and King Jehu invited all the priests of Baal for “a great sacrifice to Baal” which turned out to be their own massacre (2Kings 10). Thus, “Jehu rid Israel of Baal”, we are told; in other words, the god of Israel became the sole god — hence “God” — by eradicating physically the priests and altars of other gods. This is the historical process of the birth of Hebrew monotheism, as documented in the Bible itself. Baal means “lord” in Semitic languages, and by religious extension “god”. The “baals” can therefore be translated as “the gods” (as when it says in Judges 2:11 that “the children of Israel did what was evil in the sight of Yahweh and served the baals”), while Baal in the singular designates God, sometimes also called Baal-Zebul by Canaanites, i.e. “lord of lords”, “chief of gods”, or “the supreme god”. Baal-Zebul became Beelzebul, or Belzebuth. That’s how the supreme God of the ancient Palestinians, identical to the Ahura Mazda of the Persians, became the Christians’ Devil. We don’t have the Baalists’ version of that religious war which they lost, and we don’t know what they thought of Yahweh. But a safe guess is that they regarded the god of Israel as an evil, cruel, paranoid and lying demon, as did those Egyptians who, according to Plutarch (Isis and Osiris, xxxi), claimed that the Jews were begotten by Set, the god of lies, discord and murder, exiled to the desert of Judah by the community of the good gods.[2] We’ve been taught that the Canaanite Baal ordered human sacrifices. It’s possible, but let’s be fair: in Numbers 31, it’s Yahweh who claims 32 young Midianite virgins as holocausts for himself. And according to biblical scholar Thomas Römer, when Israelites are said to sacrifice their own children to the god MLK (Moloch or Melek) in Yahweh’s temple and in his name (Leviticus 20:2-3; Jeremiah 7:30-31), we must understand that mlk means “king” and was an epithet of Yahweh. The distinction between Moloch and Yahweh is yet another late duplication, aimed at clearing Yahweh of his turpitudes.[3] In any case, the notion that the Hebrews led humankind to a giant leap forward by formally renouncing human sacrifices (Isaac being the first spared victim), is pure Hasbara. Greeks thought otherwise: Theophrastus wrote around 300 BC that, “the Syrians, or whom the Jews [Ioudaioi, meaning Judaeans] constitute a part, still now sacrifice live victims,” and that, “they were the first to institute sacrifices both of other living beings and of themselves.”[4] It does seem, therefore, that here already Jews have been blaming others for their own primitivism. As I mentioned here, the Hebrew Bible, which serves as Israel’s founding myth, is a prehistoric fossil, and Biblical genocidal warfare fits with what Lawrence Keeley describes in War Before Civilization.[5] Christianity has adopted the Jewish premise that the gods of all peoples but Jews are demons, and that Baal-Zebul, whom the Canaanites took to be the supreme God, was in fact the prince of demons. In Mark’s Gospel, we read: “And the scribes who had come down from Jerusalem said [of Jesus], ‘He is possessed by Beelzebul’, and again, ‘It is through the prince of demons that he expels demons’” (Mark 3:22). In early Christianity, this prince of demons naturally merged with Satan, Christ’s tempter in Matthew 4:8-10, and Judas’ possessor in Luke 22:3. Paganism as Satanism Christian peoples have absorbed the Hebrew point of view, demonizing all gods other than the god of Israel, and even the great Egyptian and Babylonian civilizations that Hebrews came into contact with. The god of the Jews is God, and every other god is the Devil. Our Christian heritage has made us equate “Paganism” (itself a derogatory term, since paganus means “peasant”) with Satanism. Catholic baptism traditionally includes a formula of exorcism, because in the early centuries, a pagan convert first had to acknowledge that the gods he had so far worshipped were Satan’s demons: holy water was to cleanse him from the Devil. Christianity’s uniqueness, from the point of view of non-Christians Romans, was not in its claim that one man was fathered by God and then overcame death, but in its fanatic intolerance of any other cults. Christians demanded that everyone not only accept the god of the Jews, but, this god being jealous, forfeit all gods to whom they had been loyal before, and denounce them as satanic demons: “What the Gentiles sacrifice, they sacrifice to demons and not to God” (1Corinthians 10:20). The Greek word daimon was itself demonized (daimones were lesser, but not necessarily evil spirits in Greek culture: Socrates had his good daimon). That our Devil is the product of the demonization of paganism is illustrated by the iconography with which we are familiar. Why is the Devil depicted with goat’s horns and legs? Because he has taken on the features of the god Pan, a country god from Arcadia, protector of shepherds and inventor of the flute. The name Lucifer is another example: it’s a Latin word meaning “light-bearer”, which the Romans reserved for the planet (and goddess) Venus. In this case, however, the adoption of this name is linked to another source of Christian mythology: the story of the fall of angels. The name Lucifer appears in the Latin translation (known as the Vulgate) of Isaiah 14:12: “How you have fallen from heaven, bright star [Lucifer in Latin], son of the dawn! How you have been overthrown to the ground, tamer of the nations!” This passage refers to some Babylonian king, but the Church Fathers decided it applied to Satan, identified in the meantime with a rebellious archangel fallen from Heaven, and with the serpent of Genesis 3. Let’s take a look at the origins of this theory of the fall of the archangel Lucifer, which has played and continues to play such an important role in Christian faith and conspiracy folklore. The Wise Serpent and the Philosophers’ Tree In the myth of the Garden of Eden (Genesis 3), which is recognizably influenced by Persian traditions (paradise derives from the Persian word for “garden”), and possibly written in the Hellenistic period, we find the same pattern of demonization of foreign cults. Scholars have long detected in that story a polemical attack on foreign cults. There is disagreement, however, on the divinity portrayed as the serpent. Before modern scholarship revised the story’s dating downward, it was assumed that the serpent was associated to the Canaanite cult of Baal. It has also been noted that Glycon, a deity of Macedonian origin, is sometimes represented as a serpent. A still more likely candidate is Asclepius, whose “rod of Asclepius” with a serpent entwined would become the universal symbol for medicine. The cult of Asclepius was extremely popular and widespread during the Hellenistic period. “Asclepius alone maintained hundreds of offices open for patients throughout the Greek-speaking provinces, of which those at Epidaurus and Pergamon are only the most famous,” writes Ramsay MacMullen,[6] and we have archaeological evidence of its presence in Palestine.[7] There is also a strong possibility that the polemic in Genesis 3 was targeting a brand of the Mosaic cult practiced in Samaria (the Northern Kingdom, or Israel). We learn from Numbers 21:9 that, on Yahweh’s instruction, Moses fashioned a brass serpent which, placed on a standard, healed snakebites. We then read in 2 Kings 18:4 that the king of Judea, Hezekiah, a great slayer of idols, “smashed the bronze serpent which Moses had made; for up to that time the Israelites had offered sacrifices to it.” That Samaritan cult of the Serpent (Nehustan) may have been adapted from the cult of Asclepius. If, instead of focusing on the zoomorphism of the deceiver of Adam and Eve, we focus on what he offered them, we get a broader understanding of the underlying polemic of the tale. The serpent enticed Eve to eat the fruit of the tree “in the middle of the garden.” Genesis 2:9 mentions “the tree of life in the middle of the garden, and the tree of the knowledge of good and evil,” but that was probably meant as one single tree, since only one tree is mentioned from then on, and since, according to the serpent, its fruit brings not only knowledge of good and evil, but eternal life as well (Genesis 3:4-6). This sounds very much like the promise of the Greek (Eleusinian, Orphic and Pythagorean) mystery cults, as well as to the aim of Platonic philosophy. The serpent speaks like Socrates. He is the embodiment of the Hellenistic spirit. He stands, not for a particular god, but rather for the belief in man’s ability to gain knowledge of good and evil through his own efforts, an ability that was of divine origin. The philosopher Celsus (second century AD) understood the story in this way, and therefore denounced the god of the Jews as an enemy of humankind, “since he cursed the serpent, from whom the first men received the knowledge of good and evil.” Christians, according to Celsus, have fallen for this Jewish deception: “to the scum that constitutes their assemblies, [the Christian teachers] say: ‘Make sure none of you ever obtains knowledge, for too much learning is a dangerous thing: knowledge is a disease for the soul, and the soul that acquires knowledge will perish’” (Origen, Against Celsus IV and VI). Some early Jewish and Christian Gnostics, under Hellenistic influence, also decrypted the story in the same way. According to Tertullian, they “magnify the Serpent to such a degree that they even place it before Christ … ‘For it is the Serpent, they say, who gave us the origin of the knowledge of good and evil’” (Against All Heresies II). One Gnostic text found among the Nag Hammadi collection, The Testimony of Truth (second or early third century AD), rewrites the story of the Garden of Eden from the point of view of the serpent, the revealer of divine wisdom. He convinces Adam and Eve to partake of knowledge (gnosis), while the evil demiurge deceptively threatens them with death if they do.[8] Around 400, Augustine dialogued with a Manichaean who, while claiming to be a Christian (and calling Augustine a “half-Christian” for not rejecting Jewish scriptures), sees in the biblical serpent the symbol of a divine principle (Against Faustus I, 2).[9] Key takeaway: the story of Genesis 3, with its satanic serpent, is built upon the fundamental principle of the Mosaic cult: the characterization of foreign religions and philosophies as intrinsically evil, especially if they taught men to use their God-given reason. Let us see now how this story was combined with the mythology of the fallen angels by the early Christian fathers. Fallen Angels There is no connection, in the Torah, between Satan and the serpent. It is not even clear if the primordial sea serpent called Leviathan in Psalms 74:14 and Isaiah 27:1 (the “dragon that lives in the sea”) is related in any way with the serpent of Genesis. But the connection is made in the Book of Revelation 12:7-9: Then war broke out in heaven; Michael and his angels battled against the dragon. The dragon and its angels fought back, but they did not prevail and there was no longer any place for them in heaven. The huge dragon, the ancient serpent, who is called the Devil and Satan, who deceived the whole world, was thrown down to earth, and its angels were thrown down with it. Here Satan, the Devil, the serpent and the dragon are amalgamated into the myth of the angelic war. That myth is drawn from Jewish apocalyptic literature of the Hellenistic period, influenced by Persian cosmology and Neoplatonism. It also incorporates the brief mention in Genesis 6:1-4 of the giants (Nephilim) born of the union of the sons of God (benei Elohim) with the daughters of men, a motif also elaborated in the first part of the Book of Enoch, entitled “The Book of the Watchers” and probably written at the end of the third century BC. Among the Jewish apocalypses we can mention The Life of Adam and Eve (or Apocalypse of Moses, for the Greek version), dated to the first century BC or AD, and preserved only in Christianized versions. It tells how that God, after creating Adam, called the angels together to admire his work, and ordered them to bow down before his masterpiece, man. The angel Michael obeyed, but Satan refused: “I will not worship him who is younger than me and inferior. I’m older than him; it’s he who must worship me!” This Jewish apocryphal literature is the link between Hellenistic Judaism and Christian angelology. Inspired by such stories, the doctrine of the fall of the angels was elaborated in the early centuries AD by theologians such as Justin of Nablus, Irenaeus of Lyons, Tertullian of Carthage and Origen of Alexandria. It became the basis of Augustine’s doctrine of original sin, and a pillar of Latin Christianity. Interestingly, the Gnostics, mentioned earlier, had an alternative version of the fall of the angels, explaining how the divine plan was thwarted, and the material world created by accident. In this version, it is Yahweh, the creator and master of the material world, who is a fallen, perverted angelic entity. According to the Apocryphon of John (second century AD), under the name Yaltabaoth, Yahweh is a wicked archon who begets the world below and proclaims: “I am a jealous god, there is no other than me.” Then he tries to imprison Adam in a fake paradise, but Christ sends Eve to make Adam eat the fruit of the Tree of Knowledge and free the light imprisoned in him.[10] From an orthodox Jewish or Christian point of view, these Gnostics invert the Genesis myth. But since the Genesis story was itself an inversion of the Hellenistic affirmation of man’s God-given freedom to reach wisdom and eternal life, the Gnostics are in fact merely re-establishing the original idea and setting the record straight. In conclusion: the Gnostics and philosophers alike denounced the Jewish biblical story as a ruse. They could have replied to Baudelaire: the Jewish trick is to make us believe that the god of Israel is God when in fact he is the negation of our God-given freedom of thought. Having identified the sources of the Christian Satan, we can now examine his harmful influence on the collective Western psyche, yesterday and today. The Terrorism of Hell Even though some philosophers expressed doubt about the reality of the gods, the Romans generally assumed, out of a general respect for everyone’s religion, that most gods are real. And even though they understood that some gods care only for some people, they took for granted that the cosmic gods were known by all peoples, including Barbarians. So for example Julius Cesar claimed that the Gauls worshipped Mercury, Apollo, Mars, Jupiter and Minerva under other names (De Bello Gallico VI, 17). Then came Christianity. The gods in whom the Romans put their trust were declared to be evil demons, “the principalities and the ruling forces who are masters of the darkness in this world, the spirits of evil in the heavens” (Ephesians 6:12). For Justin Martyr (c. 100-165), all those gods he had been taught to love as a child, like Apollo, Aphrodite, and Zeus, were in fact Satan’s angels. He wrote to the rulers of the Roman world: “Even now, these demons seek to keep you as their slaves, by preventing you from understanding what we say.”[11] Slaves of Satan end up in Hell, forever. In a model sermon to be used by bishops and priests for eradicating paganism in the countryside, Martin of Braga (c. 515-579) emphasized the deserved punishments of the idol-worshippers, who, in their flesh and for all time to come are dispatched to Hell, where dwells that inextinguishable fire forever, and where that flesh, regained through the resurrection, groaning, is eternally tormented — wishing to die once more so as not to feel its punishments but not allowed to die, thus that it may endure unceasing tortures.[12] There is no Hell in the Hebraic tradition, since an immortal soul was not part of the divine design. According to the author of Genesis 3, Yahweh was very clear: “You are dust and to dust you shall return” (you may call that Yahweh’s curse). Adam and Eve were created physically immortal, and would have remained so had they not eaten the forbidden fruit, which brought death into the world. Under Neoplatonic influences, Hellenistic Judaism (Philo of Alexandria) and then Christianity rejected this Biblical materialism. But by emphasizing the immortality of the individual soul, Christianity made morality dependent on the prospect of posthumous retribution. Few could hope for a place in Heaven, and everyone was under the threat of eternal Hell — pain without end. Some people, in some situations, are not afraid of death. They will take death rather than dishonour. They will give their lives without hesitation for their family, their clan, their tribe, or their nation. Torture was invented to break this kind of people. Torture means inflicting extreme pain while depriving the victim of the relief of death. This is what Hell is supposed to be: the ultimate torture, without end — you cannot die when you’re dead. Even the most courageous person who has no fear of death will tremble at the thought of eternal Hell, once he is convinced that God created or allowed such thing. Eternal hell is the sickest human idea, and it is a Christian idea — Latin Christian, to be fair: Greek Orthodoxy rejected it. Because instilling the terror of Hell was a dominant aim of Christian preaching from the fourth to the eighteenth century, Christianity may be called a form of terrorism, and the Christian God may be deemed more evil than the Jewish God because of this additional cruelty. For even though the Christian God does not do the torturing himself, he allows it — God is omnipotent and could abolish Hell if He wanted to. Because the torturing of the baddies in Hell is God’s will, it makes a pleasant show for the goodies in Heaven, according to Thomas Aquinas: “in order that the happiness of the saints may be more delightful to them and that they may render more copious thanks to God for it, they are allowed to see perfectly the sufferings of the damned” (Summa Theologica 94, 2). And if eternal torture is the fate of the unbelievers and misbelievers, then torturing them for a few days or a few months before they die, in the hope to convert them to the truth, is actually an act of mercy. Hence the Inquisition. Satanism as Cultural Engineering One of the aims of propaganda is to “demonize” the enemy. In that sense, the cult of Yahweh was a radical form of propaganda aimed at demonizing all other gods, turning the people who worship them into genocidable demon-worshippers. The Church used the same method against its enemies: they are not just wrong, they are possessed by Satan. Ironically, the king of France Philip the Fair used it to get rid of the Knights Templars, the pope’s elite troops and bankers. From their trial in 1307 dates Baphomet, the demon they were accused of worshipping; it became synonymous with Satan and Lucifer in Catholic and post-Catholic folklore. Since “Baphomet” was obviously intended to sound like “Mahomet” (the old French pronunciation of Muhammad), we have here another case of the demonization of a foreign religion. (Nevertheless, I know some Muslims who believe Baphomet is real). In modern secular societies, Satan can still come handy as a political tool. In Black Magic and Bogeymen, British sociologist Richard Jenkins has documented a psy-op carried out by the British secret services in Northern Ireland between 1972 and 1974, aimed at disarming the Catholic and Protestant militia, by placing satanic objects and inscriptions in the war zones of Belfast, and circulating rumours of ritual murders.[13] More recently, Satan has been enrolled in a much larger-scale operation: the QAnon conspiracy theory of the Satan-Worshipping-Paedophiles (SWP) who have taken control of the upper echelons of society, raping and sacrificing children in satanic rituals, or extracting adrenochrome from them under torture. This theory has been promoted, more or less openly, in a number of documentaries such as Mike Smith’s Out of Shadows, released in 2020 (watch these two minutes to test your level of credulity) The success of this campaign can be measured by a March 2022 poll of the Public Religion Research Institute, according to which close to a quarter of Americans identifying as Republicans agreed with the following assertion: “The government, media and financial world in the U.S. are controlled by a group of Satan-worshipping paedophiles who run a global child sex trafficking operation.” Back in 2018, Suzie Dawson called the QAnon movement a “‘Pied Piper’ operation”, meaning that “the operation exists to round up people that are otherwise dangerous to the Deep State (because they are genuinely opposed to it), usurp time and attention, and trick them into serving its aims.” Q told the QAnonists, for example, to be suspicious of Edward Snowden, or not to worry about Julian Assange when he needed support more than ever. Indeed in March 2018, shortly before he was imprisoned in the UK, Assange himself, when asked about QAnon’s rumour that he was secretly free, denounced it as “a black PR campaign amplified by CIA contractors to reduce support for WikiLeaks” (read Caitline Johnstone’s article). Jasun Horsley, an excellent author on such topics, on his Substack blog Children of Job, refers to QAnon — “and its current upgrade of ‘Trump vs. the Deep State’” — as “2nd-matrix conspiratainment”, and points out the addictive — therefore demonic — power of this artificial, manipulative mental construct. Who was behind the QAnon operation? Suzie Dawson names the “Deep State”, but that is really not naming anything. The QAnon movement gained momentum just as the Epstein scandal was spilling into the mainstream press. Could one of the objectives be to defuse this scandal, or rather to divert attention from what was really going on: the control of American elites by Israeli honey traps and blackmail? This underage prostitution ring run by Jeffrey Epstein and Ghislaine Maxwell (daughter of a Mossad agent), perfectly illustrates how the West is rotting from the head. And it happens to be run by Yahweh-worshippers, not Satan-worshippers. As a fast-growing number of people discover that the government, media and financial world in the U.S. are controlled by Zionists, who has an interest in making as much noise as possible with the alternative message: “The government, media and financial world in the U.S. are controlled by a group of Satan-worshipping pedophiles who run a global child sex trafficking operation”? Who has benefited from that operation? Has Donald Trump, by the way, dismantled the Satan-worshipping elite paedophile ring? Is John Podesta in prison? No, but Netanyahu is a regular guest at the White House, and he is allowed to commit the biggest child-sacrifice in history, with Trump’s blessing. QAnon and its SWP mythology has created a smokescreen to conceal from the view of religious-minded patriots Israel’s takeover of the American government. This is why we can say that Satanism is the false flag of Yahwism, just as Islamic terrorism was in the case of 9/11. Six Million, Again “There are six million children being trafficked around the world!” This is the first sentence you read in a promotional video for Operation Underground Railroad (OUR), the organization run by Tim Ballard, the Mormon whose real-life record of child-rescue is so obscure and controversial that it had to be fictionalized (Ballard is played by Jim Caviezel in Sound of Freedom). Six million! Imagine how dump they must think we are! It worked once, so why not twice? The psychological mechanisms of belief are the same: we are asked to believe in those six million, not because we’re convinced by sourced information or rational arguments, but because of the moral pressure. We’re talking here about children sold, raped, tortured and finally executed, or drained of their organs, their blood or their “adrenochrome”, or all of the above. If you don’t believe it, you’re taking the risk of sounding like you want to protect the monsters. Better believe anything than take that kind of risk. Infinite suffering requires infinite belief. You would just embarrass yourself if you just cast doubt on the figures. In his documentary Operation Amber Alert, released days before the last American presidential elections, Ryan Matta claims that “the U.S. government has been hijacked by a network of elite paedophiles,” and puts forward the figure of 437,103 children who have disappeared in sex-trafficking rings in the United States during the Biden presidency. As I understand, this figure is an estimate of the number of self-declared “minors” who crossed the Mexican border illegally during the Biden administration, which prohibited border guards from turning them back. The Health and Human Services (HHS) had a legal obligation to keep track of these minors, but no means of doing so, and has therefore officially lost track of them. Matta makes a ridiculous shortcut by claiming that all these real or alleged minors have been kidnapped by sex-trafficking gangs, with images heavily suggesting that they are used in satanic rituals. The Awakes vs. the Wokes One of QAnon’s slogans has been The Great Awakening. So we may call the people affected by the QAnon type of mythology, the Awakes. They are mostly Christians, with eschatological leanings; they await the Great Storm, the Great Revelation and the Great Judgment that will make America Great Again by putting the satanists (mostly Democrats) in prison, and then in Hell. The Awakes are fighting the Wokes . They see wokism as a form of satanism, and for obvious reasons: there is a close acquaintance in mass culture between transsexualism and satanism (let’s think of Marilyn Manson, for example). Transsexualism and satanism are both transgressions: transgression of the natural in the first case, transgression of the sacred in the second. The Christian tends to see satanism as the core element, but in my view it is peripheral. Insofar as Christianity defends natural laws, anti-Christian satanic symbols are used to amplify the trans-sexualist transgression. At the same time, it radicalizes the hostility of the Awakes and turn their activism into a religious crusade, rather than a defense of common sense and sound science. Satanism is the form, transsexualism is the content. As an ideology, transsexualism is an evolution of individualism, egalitarianism, relativism, progressivism and all that ideological salad on which the West has been feeding for a century: everyone is free to choose their identity, all identities have equal value, there is no norm, and if medical technology can make you change sex, then that’s progress. However, to understand what is really going on, we need to look beyond the ideology. In a way, we need to move from Hegel’s Reason to Schopenhauer’s Will (for the latter, the rational is only a “representation” of the will). In the beginning is not the logos (reason). In the beginning is the will to sabotage God-created human nature. In the beginning is hatred of humankind. Whose will? Whose hatred? In her book Transsexual Transgender Transhuman: Dispatches from The 11th Hour, Jennifer Bilek writes: “exceedingly rich, white men with enormous cultural influence are funding the transgender lobby and various transgender organizations.” The first three names she cites are Jennifer (formerly James) Pritzker, George Soros and Martine (formerly Martin) Rothblatt. These are “exceedingly rich, white men” if you want, but of the same ethnic community as those who saturate our cultural environment with the most degrading pornography, like Rabbi Solomon Friedman. What they aim to do is make Gentiles sick. But they are masters of cultural dialectical engineering, and they know that they also need to control the vaccine against their virus. They feed satanism and control anti-satanism, in the same way they finance radical Islamism and control anti-Islamism. They drive the Wokes insane, and they manipulate the Awakes. They pull both strings. They create satanism, but they are not Satan-worshippers; Satan is only their boogeyman. They control the anti-Satan crusaders, but they are not God-worshippers. They are the sons of Yahweh the Devil. Don’t let yourself be distracted. Notes [1] Don’t get me wrong: I do believe in daimones, good ones and bad ones, as the Greeks did. [2] According to the Egyptian legend recounted by Plutarch, Seth, the donkey-headed god, wandered into Palestine where he gave birth to two sons, Hierosolymos and Youdaios, i.e. Jerusalem and Judah. The rumor reported by Tacitus and other historians that the Temple of Jerusalem housed a golden donkey’s head is certainly related. [3] Thomas Römer, The Invention of God, Harvard UP, 2016 , pp. 181-183. [4] Menahem Stern, Greek and Latin Authors on Jews and Judaism (vol. 1), Israel Academy of Sciences and Humanities, 1974, p. 10. [5] Lawrence H. Keeley, War Before Civilization: The Myth of the Peaceful Savage, Oxford UP, 1996. [6] Ramsay MacMullen, Paganism in the Roman Empire, Yale UP, 1981, p. 28 [7] S. Vernon McCastland, “The Asklepios Cult in Palestine,” Journal of Biblical Literature, vol. 58, n° 3 (sept. 1939), pp. 221-227, on http://www.jstor.org/stable/3259486 [8] Elaine Pagels, The Gnostic Gospels, Weidenfeld & Nicolson, 1979, pp. 17-18. [9] Attilio Mastrocinque, From Jewish Magic to Gnosticism, Mohr Siebeck, 2005, pp. 7-10. [10] Elaine Pagels, The Gnostic Gospels, Weidenfeld & Nicolson, 1979, pp. 17-18. [11] Elaine Pagels, The Origin of Satan, Vintage Books, 1996, pp. 120-124. [12] Ramsay MacMullen, Christianity and Paganism in the Fourth to Eighth Centuries, Yale UP, 1997, p. 11. [13] Richard Jenkins, Black Magic and Bogeymen: Fear, Rumour and Popular Belief in the North of Ireland 1972-74, Cork UP, 2014. Read online his article “Spooks and spooks” from Witchcraft Continued, ed. Willem De Blecourt and Owen Davies, Manchester UP, 2004. ----- Source: The Satanic False Flag URL: https://www.newageislam.com/islam-politics/satanic-flag-dark-pilling-conspiracy-cults-pied-zionist-spiritual/d/135675 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

Jesus in India & Kashmir? Exploring the Theory of Jesus Christ’s Journey to India and His ‘Final Years’ in Kashmir

By Ghulam Rasool Dehlvi, New Age Islam 27 May 2025 An objective probe into the theory that “Jesus survived crucifixion, travelled to the Indian subcontinent and finally rested in Kashmir” Main Points: 1. The article investigates the “Roza Bal Theory”, a debatable theory that Jesus Christ survived the crucifixion, travelled to India, and lived in Kashmir under the name "Yuz Asaf," where he is believed by some to be buried at the Roza Bal shrine in Srinagar. 2. The association of “Yuz Asaf” with Jesus gained popularity through the writings of Mirza Ghulam Ahmad, founder of the Ahmadiyya Muslim community who has copiously quoted from the Buddhist and other scriptural and historical texts, and hence cannot be rejected outright. Local legends also contribute to the theory, although many regard Yuz Asaf simply as a Sufi mystic. 3. Evidence Cited by Proponents of this theory include o Crucifixion-like markings on footprints at Roza Bal. o Jewish-style burial alignment of the tomb. o Oral traditions of a foreign prophet residing in Kashmir. 4. Mainstream Religious Rejection: However, Christianity teaches Jesus ascended to heaven post-resurrection, while Islam holds that he was raised bodily to God without being crucified. Thus, both religions reject the idea of his burial on Earth. 5. This article also reproduces literature supporting the “Roza Bal Theory”. Numerous books explore and promote this theory, including: o Jesus Lived in India by Holger Kersten o Jesus in India by Mirza Ghulam Ahmad o The Fifth Gospel and A Search for the Historical Jesus by Fida Hassnain o Jesus in Kashmir by Suzanne Olsson o The Unknown Life of Jesus Christ by Nicolas Notovitch ------ Did Jesus Christ really travel to India and finally settled in Kashmir? Was he named “Yuz Asaf” when he arrived here in the Indian subcontinent? Is the Christ buried in what is called “Roza Bal” shrine situated in Srinagar, which has been a site of local reverence for centuries? These questions seriously catch my attention whenever I visit the valley of Kashmir now after I paid a visit to the shrine of a sage named “Yuz Asaf” near the Dargah of Dastgir Saheb in Srinagar’s Khanyar district. I heard two narrations from the local people: One—that a Sufi sage named Yuz Asaf appeared in Kashmir somewhere in the 18th century, though some accounts suggest even earlier origins. But over time, the story of Yuz Asaf came to be linked with Jesus Christ, especially through the research and writings of Mirza Ghulam Ahmad Qadiyani—the founder of Ahmadiyya Jama’at. Therefore, local Muslims generally regard him as a Sufi mystic, not as Jesus. Two—that many historical accounts have formed the basis for the theory of “Yuz Asaf” being the Christ. This is based on interpretations of scriptural texts mainly from Hinduism, Buddhism and Judaism, cultural parallels, and anecdotal accounts rather than concrete historical evidence. But, of course, this apparently stands completely against the consensus of Islam and the mainstream Christianity regarding the heavenly ascension or the earthly crucifixion of Jesus Christ. The question of what happened to Jesus Christ after the crucifixion has long fascinated scholars, theologians, and seekers of truth in world faith traditions. While mainstream Christianity holds that Jesus was crucified, died, and resurrected before ascending to heaven, an alternative theory posits that he survived the crucifixion and eventually travelled to the Indian subcontinent, where he died a natural death. Central to this theory is the Roza Bal shrine in Srinagar, Kashmir, which some believe to be the final resting place of Jesus Christ. According to this theory, Jesus did not die on the cross but instead recovered from his wounds and journeyed eastward. He is said to have lived the remainder of his life in Kashmir under the name “Yuz Asaf”, a sage historically revered in the region by the local people. This belief holds that the tomb of Yuz Asaf, located in Roza Bal, is in fact the tomb of Jesus Christ. Evidence Cited by Supporters Proponents of the theory that Jesus is buried in Roza Bal offer several pieces of evidence: • Rock Carving: Inside the shrine, a carving said to show footprints bearing marks of crucifixion wounds is cited as evidence that the person buried there had been crucified. • Jewish Burial Alignment: The orientation of the tomb is reportedly consistent with Jewish burial traditions, unlike Islamic burial customs. • Oral Traditions: Some Kashmiri oral histories speak of a foreign prophet or sage who lived and died in the region, lending weight to the claim. Mainstream Religious Rejection Despite its appeal to some, the theory is widely rejected by mainstream Christianity and Islam. Both religions believe that Jesus was not buried on Earth—Christians hold that he ascended to heaven after resurrection, while Muslims believe he was raised bodily by God without being crucified. Thus, the theory that Jesus Christ is buried in Kashmir remains a controversial and largely fringe belief, primarily endorsed by the Ahmadiyya community. While it has sparked curiosity and debate, it lacks widespread acceptance among religious scholars and historians. Yet, it continues to captivate the imagination of those intrigued by the mysteries surrounding Jesus’s life and legacy. Whether viewed as a genuine possibility or a speculative myth, the story of Roza Bal challenges conventional narratives and invites deeper exploration into the intersection of faith, history, and culture. Therefore, the idea that Jesus Christ travelled to India, though not supported by mainstream historical or biblical scholarship, is a topic of deep interest in various spiritual traditions. Despite scepticism, the issue has sparked great curiosity in the idea that Jesus had travelled to the East which later inspired spiritual seekers to explore connections between the Semitic faith traditions—Judaism, Christianity and Islam—and Eastern religions especially Hinduism and Buddhism, Jesus is believed to have learned in India. As a matter of fact, there are several research works that explore the theory that Jesus survived the crucifixion and lived out his remaining years in Kashmir. Though these works have been met with scepticism by mainstream scholars and theologians, who argue that the evidence provided is circumstantial and lacks concrete historical documentation, this writer would argue that they cannot be dismissed and rejected outright. The main argumentation of the critics is that these books rely heavily on interpretations of ancient texts and cultural parallels, which may not be definitive proof of Jesus's presence in India. Here are some seminal books that have been written to establish and endorse this theory. These works often blend historical research with spiritual and anecdotal narratives. Please take a look: 1. "Jesus Died in Kashmir" by Noorani Noorani: This book examines the theory that Jesus lived and died in Kashmir, focusing on local legends and the Roza Bal shrine, which some claim is Jesus's tomb. 2. "The Aquarian Gospel of Jesus the Christ" by Levi H. Dowling: A spiritual text that narrates the life of Jesus, including travels to India, Tibet, and Egypt. It is not considered historical but is influential in some New Age circles. 3. "Jesus: His Life and Teachings" by Paramahansa Yogananda: This book includes Yogananda’s insights into Jesus’s life and spiritual teachings, including his supposed travels to India. It’s a blend of biography and spiritual commentary. 4. "Jesus Lived in India" by Holger Kersten: This work explores the idea that Jesus spent his "lost years" studying in India and later returned there after surviving the crucifixion. 5. "The Unknown Life of Jesus Christ" by Nicolas Notovitch: This book claims that Jesus travelled to India and studied Buddhism during his youth. 6. "Jesus in India" by Mirza Ghulam Ahmad: Written by the founder of the Ahmadiyya movement, this book argues that Jesus survived the crucifixion, travelled to India, lived, got married and died a natural death in Kashmir. It combines religious beliefs with historical research. 7. “The Aquarian Gospel of Jesus the Christ” by Levi H. Dowling: This book presents Jesus as a world teacher who travelled to various countries including India, Tibet, Persia, Assyria, Greece, and Egypt to study the wisdom of different spiritual traditions before beginning his ministry in Palestine. It is seen as a spiritual text that claims to offer a complete account of Jesus’s life, including his "lost years"—the period between ages 12 and 30 not covered in the canonical Gospels. 8. “Jesus: His Life and Teachings” by Paramahansa Yogananda: A profound exploration of the life, mission, and spiritual message of Jesus Christ through the lens of Paramahansa Yogananda, one of the most influential Indian yogis of the 20th century, this multi-volume work (compiled from his lectures, writings, and talks) is part of Yogananda’s broader effort to show the spiritual unity between Eastern and Western religions—particularly Hinduism and Christianity. 9. “Jesus in Kashmir: The Lost Tomb” by Suzanne Olsson. The theory of Jesus's presence in Kashmir is also explored in this book. The author has carried out a provocative exploration into the theory that Jesus Christ survived the crucifixion and spent his remaining years in India, specifically in Kashmir. Olsson delves into historical texts, local traditions, and archaeological findings to support her hypothesis, centering her research around the Roza Bal shrine in Srinagar, which some believe to be the final resting place of Jesus. Olsson's work is a blend of historical investigation and personal narrative. She examines ancient manuscripts, such as the 17th-century Tarikh-i-Kashmir by Khwaja Hassan Malik, which mentions an inscription noting that “Yuz Asaf” entered Kashmir in 78 AD. She also references the Bhavishya Mahapurana, an old Hindu text that records Jesus living in Kashmir years after his crucifixion. Olsson suggests that Yuz Asaf was, in fact, Jesus Christ, who travelled to Kashmir after surviving the crucifixion. A significant aspect of Olsson's work is her proposal to conduct DNA testing on remains from various tombs, including Roza Bal, to establish a genetic link to Jesus Christ. She hoped to compare DNA from these sites with that of families claiming descent from Jesus, particularly those in Kashmir who identify as Desposyni, or descendants of Jesus. However, these efforts faced substantial resistance from local authorities and religious groups, who viewed such actions as desecration. Before delving into the ideas and the findings in these books, let us first understand the canonical Christian doctrine about the coruscation of Jesus Christ. The mainstream Christian belief is that Jesus was crucified in Jerusalem, died, and was resurrected. The traditional Christian theology does not mention Jesus traveling to India or Kashmir at any point. However, the non-traditional or spiritual theories suggest Jesus may have traveled to India or Kashmir. These theories are mainly based on the following points of contention: 1. The "Lost Years of the Christ" Theory (Ages 12–30): The Bible is mostly silent about Jesus’s life between ages 12 and 30. Therefore, some theorists claim Jesus travelled to India, Tibet, or Kashmir during this time to study with Hindu or Buddhist teachers. 2. Post-Crucifixion Survival Theory: Some suggest Jesus survived the crucifixion and later travelled to Kashmir, where he lived out the rest of his life. The Roza Bal shrine in Srinagar, Kashmir, is claimed by some to be Jesus’s tomb. This theory is promoted by books like "Jesus Lived in India" by Holger Kersten, but it is rejected by mainstream historians and theologians. They aver that this is a speculative theory with no strong historical evidence. According to the mainstream theology of both Christianity and Islam, there is no credible historical evidence that Jesus travelled to Kashmir. The story of Roza Bal Shrine of Jesus Christ, they say, is based on local legends and later interpretations, not contemporary historical sources. Thus, the theory that Jesus Christ travelled to India and Kashmir remains a fringe theory outside of mainstream Christianity and Islam. However, it is an interesting idea which few have really tried to explore. To fill this gap, let us take a look at one of the books that claim to offer solid evidence on the theory that Jesus not only travelled but actually lived and died in India. One notable book that I would like to discuss here is: "Jesus Lived in India" by Holger Kersten. It explores the idea of Jesus travelling to India after surviving the crucifixion, often blending history, spirituality, and alternative theories, as follows: In Jesus Lived in India, theologian Holger Kersten reproduces substantial amount of evidence to support the controversial theory that Jesus Christ survived the crucifixion and spent significant portions of his life in India, studying Buddhism and later returning to Kashmir to die in an old age. Thus, this book comes up with provocative finding that challenge the traditional theology and narratives revolving around Jesus's life and death in Christianity. Whether one accepts or rejects Kersten's claims, the book encourages readers to explore alternative viewpoints and consider the possibility of cross-cultural influences on religious history. Here are the key takeaways from the book: Key Takeaways: 1. Youthful Journey to India: Kersten suggests that during his youth, Jesus travelled along the ancient Silk Road to India, where he studied Buddhism and adopted its teachings, becoming a spiritual master. 2. Survival of the Crucifixion: Contrary to traditional Christian doctrine, Kersten posits that Jesus survived the crucifixion. 3. Return to India: After the resurrection, Jesus allegedly returned to India, where he lived out his later years and died in old age. 4. Burial in Kashmir: The book claims that Jesus was buried in Srinagar, the capital of Jammu and Kashmir, where his tomb is still revered by locals. Supporting Evidence: • Historical Sites: Kersten explores various historical sites connected with Jesus in Israel, the Middle East, Afghanistan, and India to support his claims. • Cultural Parallels: The book highlights similarities between Jesus's teachings and Buddhist philosophy, suggesting a cross-cultural exchange. • Ancient Texts: Kersten references ancient texts and accounts, including those by Russian scholar Nicolai Notovitch, who in 1887 claimed to have discovered records of Jesus's life in India. Critique and Controversy: While Kersten's book presents an alternative perspective on Jesus's life, it has been met with scepticism by mainstream scholars and theologians. Many argue that the evidence provided is circumstantial and lacks concrete historical documentation. Critics also point out that the book relies heavily on interpretations of ancient texts and cultural parallels, which may not be definitive proof of Jesus's presence in India. Professor Fida Hassnain—a Kashmiri historian and archaeologist—extensively researched the theory that Jesus Christ survived the crucifixion and spent his remaining years in India, particularly in Kashmir. His notable works, The Fifth Gospel and A Search for the Historical Jesus, delve into this hypothesis by examining various Eastern sources and traditions. Take a look please! The Fifth Gospel (2012) In The Fifth Gospel, Hassnain presents evidence from Tibetan, Sanskrit, Arabic, Persian, and Urdu sources to support the claim that Jesus, referred to as "Isha Natha" or "Yuz Asaf" in these texts, travelled to the East after surviving the crucifixion. The book discusses ancient manuscripts and local traditions that suggest Jesus lived in Kashmir, establishing an ashram and teaching spiritual principles. Hassnain also explores the idea that Jesus's teachings were influenced by Eastern philosophies, particularly Buddhism and Hinduism. The title "The Fifth Gospel" implies that these Eastern accounts serve as an additional narrative to the four canonical Gospels, offering insights into the "lost years" and later life of Jesus. A Search for the Historical Jesus (1994) This work expands upon the themes introduced in The Fifth Gospel, providing a more detailed examination of the historical and archaeological evidence supporting the theory of Jesus's life in India. Hassnain investigates various sources, including apocryphal texts, Buddhist scriptures, Islamic writings, and Sanskrit literature, to trace Jesus's journey from the Middle East to the Indian subcontinent. He discusses the presence of Jewish communities in Kashmir and the linguistic and cultural connections that may link them to the historical Jesus. The book also addresses the Roza Bal shrine in Srinagar, which some believe to be the tomb of Jesus, and calls for further scholarly research into this claim. Key Themes across Both Works • Survival of the Crucifixion: Hassnain posits that Jesus did not die on the cross but was rescued and later travelled eastward. • Eastern Influence: The books explore how Jesus's teachings may have been shaped by Eastern philosophies, suggesting a synthesis of ideas between early Christianity and Eastern religions. • Roza Bal Shrine: Both works discuss the significance of the Roza Bal shrine in Srinagar, proposing it as the final resting place of Jesus and advocating for its archaeological examination. • Call for Interfaith Dialogue: Hassnain encourages a re-evaluation of religious histories to foster understanding between Eastern and Western spiritual traditions. Remarkably, Hassnain also investigates inscriptions at the Temple of Solomon in Srinagar, claimed to have been carved by Jesus and St. Thomas during their visit and repair of the temple. He links the arrival of the Magi with Persian kings of the time, presenting new research to support this connection. While Hassnain's theories have been met with scepticism by mainstream scholars, his works have contributed to ongoing discussions about the historical life of Jesus and the potential intersections between Christianity and Eastern religions. If you're interested in exploring these perspectives further, both The Fifth Gospel and A Search for the Historical Jesus offer comprehensive insights into this alternative narrative. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/books-documents/jesus-india-theory-journey-kashmir/d/135684 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