The War within Islam *Thursday, May 07 2009*     Changing Muslim Psyche:
Allah Hafiz vs. Khuda Hafiz
<http://www.newageislam.org/NewAgeIslamArticleDetail.aspx?ArticleID=1383>

Ask them to feel grateful to God that you are not living in Pakistan where
your mother would be asking you to pray at home and not go to mosques for
fear of being blown up by suicide bombers; ask them to feel grateful that
you are living in the only non-Muslim majority country in the world which
allows you to organise your personal life in accordance with Muslim Personal
Law; that your constitution guarantees you equal status; that no party can
come to power at the Centre which has not got your votes: and you are
immediately branded a Hindu agent.

This is the condition of a community whose religion exhorts it to live with
an attitude of gratitude even in the direst of circumstances, to start every
prayer with Al-Hamd (Praising God). God's bounties are so many and so great
that we will not finish recounting them even if we spend an entire lifetime
doing that.

Islam-supremacism, contempt for other religions, are our mantras. We forget
that our scriptures ask us to revere equally as Prophet Mohammad all the
124,000 prophets that preceded him in all parts of the world. This is an
essential requirement for the Islamic faith.

Inner spirituality has been sucked out of our religion with the onset of
Wahhabism in a big way. Under US protection, Saudi Arabia is spending tens
of billions of dollars for the last 35 years in spreading a desiccated,
arid, desert version of Islam, devoid of all spiritual values. The Islam to
which we had been introduced in the sub-continent by our saints is dead and
gone. People may still visit Sufi shrines, but the inclusiveness that it
entailed is no longer there. -- *Sultan Shahin*
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        Islamic Sharia Laws
 *Taliban, Sharia, Jizya: Flaws of traditional Sunni political thought
<http://www.newageislam.org/NewAgeIslamArticleDetail.aspx?ArticleID=1385>*

Classical Sunni Muslim political thought, which continues to inspire the
bulk of the traditional clerics or ulema, is based on the notion of a pious
ruler or amir who rules according to the rules of the shariah. He is to be
assisted by a council or shura, consisting of pious men learned in the
shariah. However, he is not bound by their advice, for, because of his
presumed superiority in terms of piety and knowledge of Islam, he is assumed
to know best. It is this fatal assumption that is the Achilles heel of
traditional Muslim political theory, for, more often than not, the amir does
not turn out to be the saintly personage that he is expected to be. There
being no effective check on his powers, by the general public or even by the
shura--in contrast to what the Quran would appear to demand -- he very often
turns into a dictator, who, as Muslim history amply illustrates, can easily
twist Islamic injunctions suitably to legitimize acts of tyranny directed at
Muslims as well as others….

As this timely statement by important Indian Islamic scholars denouncing the
atrocities of the Taliban committed on the Sikhs in the name of the shariah
suggests, the shariah, which forms the basis of the vision of an Islamic
society and polity, is itself subjected to diverse, indeed often
mutually-opposed, interpretations. If for Sufi Muhammad and his tribe it is
a harsh penal code that is to be forced down unwilling throats, to drag
people to heaven against their will, as it were, to their Muslim critics,
such as these Indian scholars, it is quite the contrary. Being open to
multiple interpretations, the shariah is thus the object of heated
contestation among Muslims themselves, and has been so ever since the demise
of the Prophet. The task before socially engaged Muslims is to craft a
contextually relevant understanding of this ambiguous concept so as to wrest
it from cynical manipulation by the likes of the Taliban. This internal
debate has been going on for centuries, but Muslims who wish to rescue their
faith from peddlers of terror like Sufi Muhammad need to make their voices
heard even louder today. -- *Yoginder Sikand*
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    Radical Islamism & Jihad
 *For many Pakistani children, madrasas fill a void
<http://www.newageislam.org/NewAgeIslamArticleDetail.aspx?ArticleID=1384>*

*They are creating a widening pool of young minds that are sympathetic to
militancy*…. education has never been a priority here, and even Pakistan’s
current plan to double education spending next year might collapse as have
past efforts, which were thwarted by sluggish bureaucracies, unstable
governments and a lack of commitment by Pakistan’s governing elite to the
poor.

… But if the state has forgotten the children here, the mullahs have not.
With public education in shambles, Pakistan’s poorest families have turned
to madrasas, or Islamic schools, that feed and house the children while
pushing a more militant brand of Islam than was traditional here.

*The Islamic schools are also seen as employment opportunities.*

“When someone doesn’t see a way ahead for himself, he builds a mosque and
sits in it,” said Jan Sher, whose village in south-western Punjab, Shadan
Lund, has become a militant stronghold, with madrasas now outnumbering
public schools. Poverty has also helped expand enrolment in madrasas, which
serve as a safety net by housing and feeding poor children.

“How can someone who earns 200 rupees a day afford expenses for five
children?” asked Hafeezur Rehman, a caretaker in the Jamia Sadiqqia Taleemul
Quran madrasa in Multan, the main city in south Punjab. The school houses
and feeds 73 boys from poor villages.

Former President Pervez Musharraf tried to regulate the madrasas, offering
financial incentives if they would add general subjects. But after taking
the money, many refused to allow monitoring.

“The madrasa reform project failed,” said Javed Ashraf Qazi, a retired
general who served as education minister at the time.

Suicide bombings were neither encouraged nor condemned. The ideology may be
rigid, but it offers the promise of respect, a powerful draw for lower-class
young men. -- *Sabrina Tavernise*

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Syed M. Asadullah

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