Dr. Muhammad Abdul Wahhab Zahid Al-Haq, the Grand Mufti of South Korean Muslims left his homeland carrying the mission of his call, traveling through countries as a student and learner until he settled in South Korea as a preacher to Allah. Many people accepted Islam through him. He is the Syrian-born preacher Muhammad Abdul Wahhab Zahid Al-Haq, the Grand Mufti of Muslims in South Korea. "Al-Mujtama" magazine conducted this interview with him.

To begin, could you introduce yourself to our readers?

My name is Muhammad Abdul Wahhab Zahid Al-Haq. I am Syrian, born in 1941 in the city of Aleppo. I studied Islamic jurisprudence and traveled to India to study under the esteemed Indian scholar Abu Hasan Al-Nadwi in Lucknow, where I was one of his most distinguished students. Later, I moved to Pakistan and obtained certification in Islamic jurisprudence and Hadith from its leading scholars. I earned my master's degree with top honors from Karachi University and completed my PhD in comparative jurisprudence at Sindh University in Hyderabad, where I finished my book Fiqh of the Four Imams. Subsequently, I traveled to Egypt and graduated from the Faculty of Usul Al-Din at Al-Azhar University.

I then served as an imam and preacher at Al-Bakhti Mosque in Aleppo, later becoming a teacher at the city's Fatwa Department and the director of the Sharia School in Afrin. I also worked as a professor of Islamic jurisprudence at Umm Al-Qura University in Mecca and the Faculty of Sharia in Taif, before heading the postgraduate studies department at Al-Faruqia University in Karachi, Pakistan.

Why did you choose South Korea specifically?

• While working in Mecca, Saudi Arabia, the Ministry of Awqaf in Kuwait invited me to contribute to the Fiqh Encyclopedia. I traveled to Kuwait in 1982, and while I was there, a visiting South Korean minister spoke to Kuwaiti officials and said, "People in Korea die in disbelief. Why don't you come and invite Koreans to Islam?" The Kuwaiti Minister of Awqaf relayed this statement to us, and I felt compelled to take on the mission.

Unfortunately, my request was initially rejected, but with persistence and enthusiasm, I gained approval to travel—though only after completing all my assigned work. Two years later, in 1984, I finally arrived in South Korea and began my mission of calling Koreans to Islam.

Did you encounter difficulties in spreading Islam in Korea?

• Of course, there were challenges and obstacles, but Islam teaches us patience and endurance in spreading the message of monotheism. This was the approach of the Companions and their followers. As for the official authorities, we did not face any restrictions; we were given great freedom to travel and meet Koreans to invite them to Islam.

Were there any Arabs who participated with you in the mission to spread Islam in Korea?

• Unfortunately, no. There was a person from Libya and another from Saudi Arabia, but they did not stay long and returned to their countries. Arab countries have been largely negligent in this regard.

How were you chosen as the Grand Mufti of Korea?

• I was elected by the Muslim imams in Korea, and the Korean Muslim Federation endorsed the decision. However, this position is not my primary concern—my true goal is calling people to Islam and faith in the one and only God.

Is there an entity that supports your salary?

• Yes, the Ministry of Awqaf in Kuwait covered my salary for years, and later, the Muslim World League took over and continues to provide for me to this day.

Could you tell us a bit about the Korean Muslim Federation?

• Yes, the federation was established in 1976, following the founding of Korea’s first mosque that year. The state donated the land, and several Turkish officers who had participated in the Korean War in the 1950s, along with some Koreans who had embraced Islam, contributed to building the mosque. After its completion, the federation was officially announced. It is responsible for Muslims in Korea and their activities, organizing seminars from time to time to invite Koreans to Islam.

How many mosques are there in Korea today?

• There are over 150 mosques and prayer halls spread across many Korean cities, mostly concentrated in Seoul, Gwangju, and Jeonju.

Are there any well-known Korean Muslim figures?

• Yes, quite a few, including Dr. Abu Bakr Kim, President of the Korean Muslim Federation; Dr. Hamid Shin, translator of the Quran into Korean; Mustafa Na So-Yang, a prominent businessman who owns multiple companies and factories in Korea and actively supports Muslims; Dr. Sumayya Swa-Mira, a professor at Chonbuk National University—one of Korea’s largest universities—and a well-known Muslim personality in Korea; Dr. Muhammad Chun Yang-Chul, who converted to Islam at the age of 70 and became a preacher; Sheikh Abdul Wahhab Jo and his wife, who are among the most prominent Islamic preachers in Korea, having embraced Islam in 1985 and dedicated themselves to calling Koreans to the faith.

Have you authored any books in Korea?

• Yes, I have written over 30 works on Islamic jurisprudence, Hadith, Da‘wah, and biography, in Arabic, English, and Korean. Some of these include Rules of Fasting, Rules of Hajj, A Look at Pre-Islamic Times, Islam’s View of Non-Muslims, Islam: The Religion of Peace, Encounter with Human Nature, Series of Prophets and Messengers, and Friday Sermons Series, among others.

Are there social activities practiced in Korea?

• No, only occasional seminars and meetings organized by the Korean Muslim Federation. During religious occasions such as Ramadan, gatherings and seminars for Da‘wah are held. On one occasion, I conducted a seminar on the Arabic language, during which an elderly Korean man stood up and recited the testimony of faith. Many attendees followed his lead, making it a truly blessed gathering. Praise be to Allah.

Are there any challenges facing Islam in Korea?

• I prefer not to discuss this matter in detail, but I will say that there are no disagreements among Korean Muslims. If any jurisprudential disputes arise, I serve as their reference and promptly address their concerns. However, we always need support and assistance from Arab countries.

South Korea has strong trade relations with Arab nations. Do Arab merchants engage in Da‘wah efforts or provide financial support for mosques or the Korean Muslim Federation?

• Unfortunately, no. We hardly notice their presence. Some come for prayer or to visit mosques, but they do not engage in any religious activities.

Is there communication between you and Arab or Islamic institutions?

• No, unfortunately, there is no communication.

Are there Arab imams in Korea?

• There are some imams from Egypt and Turkey, and during Ramadan, a few come from Saudi Arabia. However, they lack financial support, relying on assistance from local Muslims.

Are you permanently residing in Korea, or do you visit Syria or Arab countries occasionally?

• No, I have not left Korea since arriving in 1984. I have lived here for 40 years without leaving. Recently, I received an invitation to visit Kuwait after Ramadan, and if I make the trip, I will discuss the Da‘wah mission in Korea with the Kuwaiti Ministry of Awqaf.

What is the status of the Arabic language in Korea? Does it play a role in spreading Islam?

• There are universities in Seoul and Gwangju that teach Arabic. I was previously invited to teach Arabic, but when they noticed my Da‘wah efforts, they did not allow me to continue. Even a Christian university invited me to teach Arabic, but after seeing my approach in calling people to Islam, they stopped me. Since then, I have not worked at any university.

Would you like to share any words with your brothers in the Islamic world?

• Yes, I urge them to support their fellow Muslims in Korea by sending preachers to spread Islam. Korea remains an untapped land for Da‘wah, and Koreans are extremely friendly and receptive to Islam when they find someone to guide them. I have been here for 40 years, tirelessly spreading the message of monotheism, and hundreds of Koreans have embraced Islam through my efforts. However, I fear for the future of Islam in Korea if this generation passes and there is no one left to carry on the mission.

In the field of Sharia politics, scholars have identified the principle of bringing about benefits and preventing harm as its foundation. Imam Al-Izz Ibn Abdul Salam built all Sharia rulings upon this principle and made it his theoretical framework in understanding Sharia, both in rulings and objectives.

This does not mean granting unchecked freedom in politics to pursue any self-defined interest. Political interests must align with the guidelines set by Sharia. These interests are not defined by political parties, groups, states, organizations, or institutions, but by the principles and rulings specified in Sharia itself. Here, Sharia politics does not succumb to personal whims or desires but adheres to the firm pillar of Sharia rulings and interests, as defined by divine authority rather than human whims. There are also specific rulings within Sharia politics that apply to such matters.

One of the important issues in Sharia politics is the matter of political alliances between states, movements, or parties, whether with Muslims or non-Muslims.

Definition of Alliances:

In Sharia politics, an alliance is defined as an agreement between two parties to achieve mutual public benefit. Historically, alliances in pre-Islamic times often involved conflict and tribal warfare, which Islam prohibited, as the Prophet (peace be upon him) said: “There is no alliance in Islam.” However, alliances formed to support the oppressed, such as the "Hilf al-Mutayyibin," were upheld and strengthened by Islam. The Prophet (peace be upon him) said about such alliances, “Any alliance from the pre-Islamic period that was based on supporting the oppressed is only reinforced by Islam.”

Thus, in Sharia politics, alliances should be based on Islamic rulings to achieve the broader public interests of Muslims and protect them from harm.

The Ruling on Forming Political Alliances According to the Qur'an and Sunnah:

The default ruling on forming alliances is permissibility because the original state of things is that they are allowed unless proven otherwise. Such alliances are transactions intended to benefit Muslims rather than acts of worship. Alliances may even rise to the level of being recommended or obligatory if they serve essential purposes, such as protecting Muslims or preventing imminent harm.

The Qur'an emphasizes honoring agreements and contracts, with verses such as:

• (O you who have believed, fulfill [all] contracts) (Al-Ma’idah: 1).
• (And those who fulfill their promise when they promise) (Al-Baqarah: 177).
• (Except for those who reach a people between yourselves and whom is a treaty) (An-Nisa’: 90).
• (But if they seek help of you for the religion, then you must help them, except against a people between yourselves and whom is a treaty) (Al-Anfal: 72).

These verses collectively affirm the legitimacy of alliances and agreements.

The Sunnah also supports this ruling. The Prophet (peace be upon him) participated in alliances like the "Hilf al-Fudul," aimed at defending the oppressed. He praised such alliances, saying, “I witnessed an alliance at the house of Abdullah Ibn Jud'an. I would not trade it for red camels, and if I were called to it in Islam, I would respond.”

The Prophet (peace be upon him) also formed alliances with the Jews and other groups. Despite some of these groups later breaking their treaties, alliances remained a legitimate and effective practice. The Prophet allied with the tribe of Khuz’a, negotiated with Banu Ghatafan, and made agreements for strategic purposes during critical events such as the Battle of the Trench. These examples affirm that alliances are backed by both the Qur'an and Sunnah.

Objectives of Political Alliances in Sharia Politics:

The formation of alliances serves specific goals and purposes when conducted according to Sharia principles derived from the Qur'an and Sunnah. Key objectives include:

1. Demonstrating the Flexibility and Tolerance of Islamic Sharia: Permitting alliances between Muslims, non-Muslims, and even adversaries highlights the tolerance and adaptability of Islamic Sharia. Islam accommodates alliances if they achieve legitimate interests or repel greater harm.
2. Strengthening Muslim Unity: Alliances aim to consolidate Muslim ranks in the face of threats, reinforcing unity and solidarity. A strong Muslim front deters enemies, as the Qur'an states: (And prepare against them whatever you are able of power...to terrify thereby the enemy of Allah and your enemy) (Al-Anfal: 60).
3. Achieving Victory for Islam and Muslims: Strengthened unity brings Muslims closer to victory. While victory ultimately comes from Allah, alliances serve as a means to achieve it, as stated: (And victory is not but from Allah, the Exalted in Might, the Wise) (Al Imran: 126).
4. Maximizing Benefits and Minimizing Harm: The permissibility of alliances in Sharia stems from the principle of achieving benefits and preventing harm, which Ibn Taymiyyah described as central to Sharia’s foundation.
5. Expanding Islamic Outreach and Cooperation: Alliances help broaden the scope of Islamic interaction, showcasing the inclusivity and flexibility of Sharia. They facilitate cooperation to repel greater threats and effectively spread the message of Islam.

In a video titled “They Lied to Me About Islam,” an American woman spoke about some of the lies propagated to her about Islam, which she later discovered to be false through her reading of the Quran and the Prophet's Hadiths. What she found was not a religion that incites violence, but one that forbids aggression against the innocent, prohibits the killing of women, children, and the elderly, grants non-Muslims the freedom to practice their beliefs, protects their places of worship, and emphasizes peaceful coexistence among people, regardless of their religious differences. In fact, Islam is a religion that even shows mercy to animals, respects the environment, and advocates for its preservation!

Despite all the Quranic and prophetic texts, as well as historical evidence attesting to Islam’s tolerance and virtue, it has always been accused of being a religion of terrorism and violence, one that supposedly spread only through bloodshed and war, and that Muslim conquests forced people into accepting Islam by the sword.

Islam is the Religion of Peace

How can those who claim that Islam spread by the sword explain its arrival in South India, the coasts of China, the Philippines, Indonesia, the Malay Peninsula, and even the depths of Africa—Senegal, Nigeria, Tanzania, and Madagascar? Were there armies wielding swords over the people of these lands? No! Islam did not need military force to spread; rather, it spread through the honest conduct of Muslim merchants and preachers who carried the light of faith in their hearts and reflected it in their sincerity, integrity, and loyalty. They became the reason for many people’s guidance. As the historian Thomas Carlyle once said, “That he takes a sword and try to propagate with that, will do little for him. You must get your sword! On the whole, a thing will propagate itself as it can.”

This is proven by modern statistics—Islam was the fastest-growing religion in the 20th century, surpassing Christianity by a significant margin. This fact alone refutes the baseless allegations that Islam spread through force. Dr. Joseph Adam Pearson expressed this by saying, “People who worry that nuclear weaponry will one day fall in the hands of the Arabs, fail to realize that the Islamic bomb has been dropped already, it fell the day Muhammed (pbuh) was born.”

The concept of strength has always been linked to maintaining peace. Not all people seek stability; some work to destabilize it for their own interests. That is why Islam permits the use of force against oppression—but only within strict ethical guidelines aimed at establishing justice without violating the rights of others. One of the strongest arguments against the myth that Islam spread by the sword is what the British orientalist De Lacy O’Leary stated: “History makes it clear however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myth that historians have ever repeated.”

Muslims ruled Andalusia for centuries without forcing anyone to convert to Islam, whereas the Spanish Inquisition later eradicated Islam from the region. Similarly, millions of Christian Arabs remained in the Arabian Peninsula despite over a thousand years of Muslim rule, and even in India, after centuries of Muslim governance, the non-Muslim majority remained intact, with no forced conversions.

Islam’s Approach in Da’wah

The Quran clearly defines Islam’s approach to calling people to the faith: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” (An-Nahl: 125) Da’wah with wisdom means persuading the intellect with evidence, good instruction means touching hearts with kindness, and arguing in the best manner refers to respectful dialogue that does not drive people away.

This was the method of the prophets. They addressed their people with gentleness and compassion. As for example, Prophet Salih said to his people: “O my people, worship Allah; you have no deity other than Him.” (Al-A’raf: 73) Similarly, Prophet Ibrahim addressed his father with words dripping with kindness: “O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to an even path.” (Maryam: 43) The prophets never humiliated or attacked their opponents. This was also the approach of the Prophet Muhammad ﷺ toward non-Muslims.

Allah sent His Prophet as a mercy to all of creation. He was the optimal example of noble character in all his interactions, with Muslims and non-Muslims alike. Jabir ibn Abdullah narrated: “The Messenger of Allah ﷺ was an easygoing man.” Imam An-Nawawi commented: “Meaning, he was gentle in character, noble in demeanor, and gentle in his conduct.”

His mercy manifested in all kinds of situations and extended to everyone. Allah says, “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” (Al-Anbiya: 107) He called for compassion for all people, saying: “Allah will not be merciful to those who are not merciful to mankind.” He did not specify a race, religion, or sect—his mercy encompassed all of humanity, even animals. He said: “If any Muslim plants any plant and a human being or an animal eats of it, he will be rewarded as if he had given that much in charity.”

One of his greatest manifestations of tolerance was on the Day of the Conquest of Mecca. Despite being in a position of power over those who had persecuted him and expelled him from his homeland, he did not seek revenge. Instead, he told them: “Go, for you are free.” He visited non-Muslims, cared for their sick, as in the hadith narrated by Anas: “A Jewish boy used to serve the Prophet (ﷺ) and became ill. The Prophet (ﷺ) went to pay him a visit.” He also interacted with them in trade. His shield was once pawned with a Jewish man, and he encouraged maintaining family ties even with non-Muslim relatives, as seen when he instructed Asma bint Abi Bakr to uphold ties with her non-Muslim mother.

In Medina, he established a constitution ensuring peaceful coexistence between Muslims and Jews. He never fought them until they violated the peace agreement. Those who remained peaceful were met with justice and respect.

The era of the Rightly Guided Caliphs followed the Prophet’s guidance. They cared for non-Muslim citizens, the needy and the elderly included, ensuring their well-being. Abu Bakr As-Siddiq used to advise his army: “You will pass by people who have dedicated themselves to worship in monasteries—leave them alone and do not destroy their places of worship.” In the era of the Abbasids, Judge Abu Yusuf advised the ruler Harun al-Rashid: “It is incumbent upon you, O Commander of the Faithful—may Allah support you—to take the initiative in showing kindness to the people under the covenant of your Prophet Muhammad, to look after their affairs so that they are neither wronged nor harmed, not burdened beyond their capacity, and that nothing is taken from their wealth except what is rightfully due from them.”

No Compulsion in Religion!

Islam has never been a religion of coercion; rather, it is a religion of persuasion. It spread primarily due to the exemplary character of its callers before their arguments, and because of its justice before its strength. Allah says, “There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong.” (Al-Baqarah: 256) Islamic history testifies that Muslims never forced anyone, at any point in time, to abandon their faith. It was never known that Muslims oppressed Jews, Christians, or others, nor did they ever compel any group to embrace Islam. This is confirmed by the orientalist Thomas Arnold, who stated: “We have never heard of any deliberate attempt to force non-Muslims to accept Islam, nor of any organized persecution aimed at exterminating the Christian religion.” For this reason, Islamic jurists affirmed that Islam is not valid if accepted under coercion. Ibn Qudamah mentioned in Al-Mughni: “If someone is forced to accept Islam when it is not permissible to do so—such as a dhimmi (non-Muslim under Muslim protection) or a musta’min (non-Muslim foreigner temporarily residing in Muslim lands)—and his conversion, his Islam is not valid until he expresses his faith willingly.”

Moreover, the Quran affirms that Allah never intended for His creation to believe through force, but rather through reflection and contemplation. Had He willed for faith to be compulsory, He would have made all people believers, just as He made the angels. However, He granted them free will and sent messengers to remind them and invite them to ponder the universe and Allah’s creations. Allah says, “And had your Lord willed, those on earth would have believed - all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?” (Yunus: 99) This is the divine way in creation—Allah willed that people differ in their beliefs and ideas. He says, “And if your Lord had willed, He could have made mankind one community; but they will not cease to differ. Except whom your Lord has given mercy, and for that He created them.” (Hud: 118-119)

Peace: An Islamic Distinction

Peace holds a high status in Islam, as reflected in its frequent mention in the Quran and Hadith, underscoring its significance as a fundamental value in every Muslim’s life. Allah, the Almighty, even made “As-Salam” (The Giver of Peace) one of His Beautiful Names, as He says, “He is Allah, other than whom there is no deity, the Sovereign, the Pure, the Perfection.” (Al-Hashr: 23) This signifies that Islam, at its core, is a message of peace, aimed at establishing tranquility and stability in human life. It is no surprise, then, that Allah calls Paradise “Dar As-Salam” (the Home of Peace), as mentioned in the Qur’an: “And Allah invites to the Home of Peace.” (Yunus: 25) Islam encourages its followers to adopt peace in all aspects of life, as seen in the divine command: “O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.” (Al-Baqarah: 208) Here, Islam links the rejection of peace with following the footsteps of Satan, who always seeks to spread enmity and division among people.

Peace in Islam is also a daily practice that reflects a Muslim’s identity and relationships with others. It is the universal greeting among Muslims across all times and places and is repeated in daily prayers, making peace an inseparable part of worship and conduct. Not only that, but Islam also made peace a key to entering homes, not only among Muslims but for all people. Ibn Abbas (may Allah be pleased with him) said: “If anyone from among Allah’s creation greets you, then return the greeting, even if he is a Magian.” This is in accordance with Allah’s command: “And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner].” (An-Nisa: 86)

As a religion of peace in its essence and history, Islam began with gentleness and persuasion. The revelation came to the Prophet ﷺ addressing his intellect and reasoning, and his message was never founded on violence. From the moment he arrived in Madinah, he swiftly laid the foundations of social harmony through the Constitution of Madinah, which recognized Muslims, Jews, and others as one unified nation, based on righteousness, sincere counsel, and the defense of the oppressed.

Islam did not merely establish peace among individuals but also institutionalized it across time and space. It designated four sacred months each year, during which fighting is prohibited. Allah says, “Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth.” (At-Tawbah: 36) Additionally, Islam forbade fighting in the two sacred cities, Makkah and Madinah, making them sanctuaries of safety and peace. The Prophet ﷺ said: “I have declared sacred what is between the two lava grounds of Medina just as Ibrahim (peace be upon him) declared Mecca as sacred.”

Why, then, was Jihad Legislated?

Jihad in Islam was legislated as a means of self-defense, to protect the weak, repel injustice and tyranny, and safeguard honor and wealth—not as a means of aggression, oppression, or forcing people into Islam. This is clearly stated in Allah’s words: “And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, ‘Our Lord, take us out of this city of oppressive people.’” (An-Nisa: 75)

Fighting in Islam is linked to the eradication of injustice and the defense of the oppressed. This was evident in the life of the Prophet ﷺ. War was never an objective in itself, but rather a necessary measure to remove oppression and aggression. For instance, in the Battle of Badr, the aim was not bloodshed but to reclaim the wealth and rights of Muslims that had been unjustly seized by Quraysh. In the battles of Uhud and the Trench, the Prophet ﷺ preferred defensive strategies with minimal casualties, demonstrating that Islam does not seek war but aims to establish security and peace. In Uhud, he favored remaining in Madinah to minimize losses, and in the Trench, he adopted a defensive approach to disperse the enemy without direct confrontation, preventing unnecessary bloodshed.

Had the objective been to force people into Islam, as they claimed, non-Muslims would not have lived peacefully under the Islamic state while retaining their faiths and places of worship.

Thus, anyone who examines this honorable history will find only justice, tolerance, and peace that spread across the world, paving the way for a flourishing Islamic civilization that became a beacon of knowledge and enlightenment.

-----------------------------------------------------------------------------

• Mahasin al-Islam Encyclopedia
• Alukah.net
• Islamweb
• Islamic Research Foundation

Systematic Discrimination and Persecution

Muslims in India have never truly enjoyed their human rights under the current extreme Indian government led by the far-right Prime Minister Narendra Modi and his party, the Bharatiya Janata Party (BJP), which advocates Hindu nationalism. Amid ongoing discussions by human rights organizations about the decline in minority rights in the country, acts of persecution and discrimination against Muslims, in particular, continue unabated. This is a clear challenge from the Indian government to all agreements and laws, and a determination to violate the rights of Muslims and restrict them in various ways.

A Week of Tragedy and Tensions

The past week in India may have been the most difficult concerning its rapid and dangerous events. Muslims have not been able to live peacefully like other citizens but have instead suffered from racial incidents that carry serious implications in light of the growing incidents of religious discrimination against them.

Let us briefly review these incidents that took place in some Indian states over the past week to understand the magnitude of the tragedy facing our brothers in India and to shed light on the systematic and harsh campaigns of persecution they are experiencing.

Clashes Over Mosque Sanctity

The first event involved a celebratory procession of Hindus after the Indian cricket team's victory in the World Cup turning into violent clashes with Muslims due to provocations from the Hindus during their celebration in front of a mosque in the town of Mahu, located in the central Indian state of Madhya Pradesh.

These provocations included throwing fireworks at the mosque while the procession passed by, coinciding with the exit of Muslims from the mosque after the Tarawih prayer. According to local media reports, this resulted in six individuals being injured, around 12 cars being burned, and many shops being damaged.

Tragic Death of a Muslim Infant

The second event experienced by a Muslim family in India is equally tragic, if not more so, due to the cruel and painful details involved. A group of Indian police officers stormed the home of Muslim citizen Imran Khan in the Alwar area of Rajasthan to conduct a raid related to an alleged cybercrime in a fabricated case against him. When the police left the house, Imran and his wife discovered that members of the police force had crushed their sleeping infant daughter, who was in her crib next to her father's bed.

Imran stated that when he returned to the room where the child was, he found her dead, with marks of the police's feet visible on her body and face, despite the accusation against him in a cybercrime case, even though he did not own a smartphone. The father of the murdered girl mentioned that when he wanted to file a complaint with the authorities in his state regarding the incident of his daughter's murder, the local police showed no interest in the matter. However, after the girl's family and the villagers protested in front of the house of the general supervisor of the "Alor" area police, an initial report was filed against two members of the police force that raided the house, on charges of murder.

Attempt to Storm a Mosque

The third incident in this difficult week involved a large crowd of extremist Hindus attempting to storm a mosque in the town of "Rajapur" in the Indian state of Maharashtra, located in the west of the country, during the celebrations of a Hindu festival called "Holi."

According to eyewitness accounts of this tragic incident, a massive mob of around 1,500 Hindus attempted to storm the mosque during the celebration of this festival, but Muslims formed human shields and managed to prevent them from entering the mosque. It is worth noting that the Hindus attempted to intrude into the mosque by introducing a religious symbol specific to them, aiming to provoke communal tensions in the state by antagonizing Muslims, especially since this attack occurred while Muslims were performing Tarawih prayers there. The locals requested that the police provide protection to prevent such provocations during the festivities, but the police were unable to handle the large and unprecedented crowds.

Ban on Friday Prayers

The fourth and final event of this tragic week was the authorities in Uttar Pradesh—India’s largest state by population—requesting the Muslim minority not to attend the mosque for Friday prayers this week due to the celebration of the Hindu festival "Holi"!

The State’s Chief minister, known for his anti-Muslim policies, stated in press remarks: "Prayers are held every Friday, but the Holi festival comes only once a year, so Friday prayers can be postponed. Those Muslims who wish to perform it can do so at home!"

Thus, last week passed for our brothers among the Muslims of India, as these incidents fall within the ongoing violation of their most basic rights guaranteed to them by the constitution and local and international laws. However, they are practices of extreme Hindus against Muslims, which go unchecked under this government that sees Muslims as an adversary that must be eliminated over time.

Celebrating Ramadan in Sanjak and Preševo

Ramadan in Serbia is a festive month, particularly in Muslim-majority areas such as the Sanjak region, home to Bosniaks, and the Preševo Valley, predominantly inhabited by Albanian Muslims.

In Sanjak, Muslims diligently attend prayers in mosques, which are filled with worshippers, especially during Ramadan. A unique tradition among the Bosniaks is the Qur'anic recitation (Tajweed) by skilled memorizers before Asr prayer. Taraweeh prayers are particularly significant in Sanjak cities, with mosques packed during this nightly prayer. These gatherings are also social events, fostering camaraderie and conversations among friends after prayer.

Breaking the Fast Traditions

Before Iftar, streets in Sanjak and the Preševo Valley empty as Muslims eagerly wait for the sound of the Ramadan cannon, paired with the call to prayer, signaling the start of their fast-breaking meal. Iftar tables are abundant with traditional dishes, often including various pastries, meats, and local drinks, alongside a special Ramadan bread. The custom of breaking the fast with dates and juice or yogurt, followed by Maghrib prayer, has become common in recent decades.

Desserts are essential to Ramadan feasts, and the cuisine in Sanjak reflects a strong Turkish influence. Group Iftars are a vital tradition, organized by religious institutions, charities, and even political parties. Families and friends also host one another, strengthening community bonds.

Media and Cultural Activities

Local television celebrates Ramadan by broadcasting religious lectures, Qur'anic recitations, and traditional nasheeds, alongside cultural programs showcasing Ramadan customs. Some stations even air subtitled religious series. Qur'an recitation competitions also draw wide participation during this month.

Laylat al-Qadr and Community Spirit

Laylat al-Qadr (Night of Decree) holds special significance in Sanjak. In Novi Pazar, Sanjak’s capital, thousands gather in the city square to commemorate this blessed night, making it a deeply cherished event.

Ramadan Nights in Serbia

Sanjak's cities, known for their abundance of cafes, remain quiet during the daytime in Ramadan. However, after Taraweeh prayers, these cafes come alive with activity late into the night.

Preserving Ottoman Legacy

Interestingly, some Muslims from Serbian cities like Belgrade, where Muslims are a minority, visit Sanjak during Ramadan to enjoy its festive atmosphere and engage in unique traditions and practices. Ramadan in Serbia begins with Ottoman-influenced Turkish greetings like "Ramazan Mubarak Olsun" and ends with Eid greetings such as "Bayram Mubarak Olsun." This highlights the enduring Ottoman legacy.

Although Muslim cities in Serbia share similar Ramadan practices with the Islamic world, each region’s distinct heritage and traditions bring a unique flavor to the holy month, adding to its charm and spiritual significance.