An Honest Conversation: On Prophecy, Politics, and Interpretation in a World on Fire

By V.A. Mohamad Ashrof, New Age Islam 4 August 2025 In the world of ideas, a thoughtful critic is a gift. The true work of understanding our world is not about shouting from a hilltop, certain of your own truth; it’s a conversation, a dialogue strengthened by those who challenge us to think harder and see clearer. It is with this sense of deep gratitude that I thank my brother, Naseer Ahmed, for his sharp and insightful response to my article, “An Analysis of Wahhabi and Salafi Anti-Semitic Views as Recorded in Major English Works and Tafsirs.” His critique didn’t just challenge my paper; it blew the doors open, inviting a richer, more complex exploration of the issues. It forces a reckoning with my own methods, a deeper dive into the tangled history of religious stories, and a frank look at how theology is shaped by the brute force of politics. This paper, therefore, is not a stubborn defence of my original work. Think of it as the next chapter in a vital conversation, an attempt to build a stronger argument by weaving in the crucial points Naseer Ahmed raised. My initial paper had a very specific, almost surgical, goal. I wanted to perform an internal critique, to look under the hood of a particular way of thinking common in some Wahhabi and Salafi circles that consistently produces anti-Semitic readings of Islamic texts. I argued that this method—marked by a rigid literalism, a habit of ripping verses from their historical context, and a dangerous tendency to mix classical scripture with modern political anger—was a betrayal of Islam’s own rich intellectual and ethical traditions. My focus was narrow by design, like a doctor diagnosing a specific illness within a community. Naseer Ahmed, with keen insight, showed me the limits of that narrow focus. He pointed to three blind spots in my analysis: first, the problem of my sources, particularly my use of the Middle East Media Research Institute (MEMRI); second, the massive, often overlooked question of Christian influence on Islamic beliefs about the End Times; and third, my failure to fully grapple with the geopolitical reality of the conflict, from the historical dreams of Zionism to the stunning political shifts we see today. This response will tackle each of these points, not as separate issues to be conceded, but as essential pieces of a larger, more honest picture. In doing so, I hope to show that while Naseer Ahmed’s critiques are right and necessary, they ultimately reinforce my central argument: the problem of anti-Semitism in parts of the modern Muslim world is, at its heart, a crisis of interpretation—a crisis that we must confront with unflinching honesty. The Tainted Source: Can You Separate the Message from the Messenger? Let’s get this out of the way first: Naseer Ahmed’s critique of my use of MEMRI is spot-on, both methodologically and ethically. He correctly flags the organization’s well-known Zionist leanings and its biased approach to information. MEMRI has a clear pattern: it selectively finds, translates, and blasts out the most hateful and extreme voices from the Arab and Muslim world, while conveniently ignoring similar extremism in Israeli society or the violent rhetoric of its far-right settler movement. This is not a secret. Scholars like Norman Finkelstein have shown how this selective outrage serves a political purpose, aiming to “portray the Arab world as a hotbed of fanaticism” to justify aggressive Israeli policies (Finkelstein, p.145). To have used this source without fully acknowledging its agenda was a scholarly oversight. I accept his call to “apply greater critical scrutiny to his sources and analysis” without reservation; it’s the bedrock of intellectual integrity. However, and this is a crucial distinction, a biased messenger doesn’t automatically mean the message is false. We must separate the source from the text. While MEMRI’s framing is deeply political, the video clips of sermons or the translations of religious rulings it provides are often verifiable primary documents. My goal was never to co-sign MEMRI’s political project, but to use its archives as a window into a public discourse that is hard for non-Arabic speakers to access. The hateful interpretations I analysed—preached by figures like Saleh Al-Fawzan (1935-) or spread on popular Salafi TV channels—are real. They can be independently found and verified in their original Arabic. The infamous Gharqad tree hadith, used as a literal prophecy to justify killing Jews, is not a MEMRI fabrication; it is a depressingly common feature of extremist sermons that originate from within these movements. Still, Naseer Ahmed’s point is bigger than a single verifiable quote. It’s about the distorting effect of relying on such a compromised source. By drawing from MEMRI’s well, you risk becoming an unwitting partner in its agenda, amplifying the very extremism it wants the world to see while making the vast majority of moderate and thoughtful Muslim voices invisible. For future work, a better, more ethical approach is needed. This means sourcing materials from multiple places: academic institutions, non-partisan research groups, and a wide range of Arab and Muslim media outlets to paint a fuller, more balanced picture. His critique is a vital reminder that our work isn’t just about getting the facts right; it’s about the ethics of how we gather and present those facts. Acknowledging MEMRI’s bias is step one; actively finding better, cleaner sources is the necessary step two to ensure our critique stays focused on the real problem—in this case, Salafi interpretation—without becoming a pawn in someone else’s information war. Borrowed Prophecies: Is ‘Islamic’ End-Times Theology Truly Islamic? This is where Naseer Ahmed’s critique gets truly fascinating, digging into the very roots of what we call “Islamic” eschatology—the study of the End Times. He observes that “much of what is labelled as ‘Islamic’ eschatology is in fact a reactive or adapted form of Christian eschatology.” This single insight is a game-changer. It forces us to ask a tough question: what in our tradition is truly from God, and what is a later cultural or theological import? As Naseer Ahmed correctly states, in Islam, authentic divine revelation is “confined strictly to what was revealed to the Prophet Muhammad and preserved in the Quran.” When we hold our traditions to that high standard, much of the dramatic, highly detailed apocalyptic literature that fuels modern Salafi anti-Semitism starts to look like it’s built on sand. The Quran, while powerfully affirming the reality of a Final Judgment (Yawm al-Qiyamah), is surprisingly reserved about the specific details. It speaks of the earth shaking, of moral reckoning, and of God’s ultimate justice, but it doesn’t give us a screenplay for the end of the world, complete with a cast of characters like the Dajjal (a figure akin to the Antichrist) or a geopolitical map for the final battle. These elements, which are the lifeblood of the extremist worldview, come almost entirely from the hadith—the massive collections of the Prophet Muhammad’s sayings, compiled centuries after his life. The historical study of hadith shows it was a messy process of collection, transmission, and sometimes, outright invention. Early Islam didn’t grow in a sterile bottle; it blossomed in a Middle East saturated with Jewish and Christian stories, especially the fiery apocalyptic and messianic traditions that were popular at the time. Scholars of early Islam, like Patricia Crone, have shown just how much "cross-pollination" of ideas occurred between the young Muslim community and its neighbours (Crone, p.21-35). This makes it almost certain that many stories, known as Isra’iliyyat (tales from the Children of Israel), were absorbed into Islamic folklore and eventually written down as hadith. The apocalyptic hadith that animates so much anti-Semitism—like the Gharqad tree prophecy, which claims that on Judgment Day, trees and stones will tell Muslims to kill the Jews hiding behind them—bears a striking resemblance to themes in Christian end-times literature. The scholar David Cook, in his book Contemporary Muslim Apocalyptic Literature, documents how motifs like an end-times deceiver (Antichrist/Dajjal), a final world-ending battle, and the return of a saviour figure are common to both traditions, pointing to a shared pool of ancient stories (Cook, p.45-60). Naseer Ahmed’s insight gives us a powerful tool for internal critique. If these apocalyptic scripts aren’t from the Quran but are later borrowings, shaped by the religious rivalries of the medieval world, then the Wahhabi-Salafi insistence on their literal, timeless truth is a catastrophic theological error. It treats historically questionable and possibly foreign stories as if they are the direct word of God. This isn’t about throwing out all hadith, but about using the critical tools that classical Islamic scholars themselves developed—like distinguishing authentic narrations from weak ones, and always using the Quran as the final judge (al-Furqan). Even more brilliantly, Naseer Ahmed suggests we look at Christian Zionism. This powerful political movement, especially in America, uses the exact same hyper-literalist reading of its own holy book. Its followers believe that the gathering of Jews in Israel and the sparking of a massive Middle East war are necessary steps to bring about the Second Coming of Christ. This creates a horrifying symbiotic relationship: you have Islamist extremists reading their texts to predict a final battle against Jews to bring about their messiah, and Christian Zionists reading their texts to support policies that could ignite that very battle to bring about their messiah. Looking at them side-by-side reveals the problem isn't unique to Islam. It’s a feature of a certain kind of politicized, literalist faith that can poison any religion, sacrificing human dignity today for a violent, pre-ordained script of tomorrow. A Story Written in Fire: Why Politics Can’t Be Ignored Religious texts are not read in a quiet, sterile library. They are read in the real world, a world shaped by power, memory, and fear. Naseer Ahmed correctly takes me to task for not properly framing the Salafi response within the larger political inferno. He highlights two critical factors: the historical ideology of Zionist expansionism and the recent, head-spinning realignment of Middle Eastern alliances. First, he points to the long-held dream within powerful factions of Zionism for a “Greater Israel” (Eretz Israel Hashlema). While never the official policy of the Israeli state, this maximalist vision—which imagines Israeli rule from the Mediterranean Sea to the Jordan River, and sometimes even further—has been a driving force in right-wing Israeli politics and the settler movement for generations. Israeli revisionist historians like Avi Shlaim have painstakingly shown how this expansionist desire has guided pivotal moments in Israel’s history, often sabotaging chances for peace (Shlaim, p.72-85). For millions of Palestinians, Arabs, and Muslims, the daily reality of the Israeli occupation of the West Bank, the annexation of East Jerusalem, and the brutal siege of Gaza are not just policies; they are the concrete, bloody proof of this long-term project. My failure to put this front and centre was a major weakness in my original paper. The hateful rhetoric of Salafi preachers doesn't just spring out of a book. It is lit on fire and given a desperate urgency by the lived experience of occupation, humiliation, and perceived colonial assault. The Wahhabi- Salafi preacher who reads a 7th-century Quranic verse about conflict with a specific Jewish tribe in Medina and applies it to the 21st-century state of Israel is able to make that leap precisely because of the ongoing political reality. This does not excuse the evil slide from political anti-Zionism into racist, religious anti-Semitism—that is a profound moral and theological failure. But, as the great scholar Edward Said argued, it is intellectually fraudulent to analyse the "discourse of the other" without also analysing the systems of power and dispossession that discourse is responding to (Said, p.5-9). A complete picture must admit that the Salafi interpretation, while theologically broken, is also a reaction, feeding on a very real and raw sense of injustice. Naseer Ahmed’s second point, about the new strategic map of the region—especially Saudi Arabia’s warming ties with Israel—adds another layer of mind-bending complexity. This quiet normalization, driven by a mutual hatred of Iran and a pragmatic hunger for trade and technology, is an earthquake. It shatters the old, simple image of a unified “Arab-Muslim world” locked in eternal struggle with Israel. It exposes a deep canyon between the cold, calculated moves of governments and the fiery ideology of the religious movements they once funded. This split makes the critique of Wahhabi-Salafi ideology more urgent, not less. While the Saudi state may be pivoting to pragmatism, the global Salafi networks—in Egypt, Pakistan, Jordan, and Western cities—are still pushing the same old anti-Semitic and anti-Zionist message. This ideology is now unmoored from its original state sponsor; it has a life of its own. It continues to inspire extremist groups, radicalize young people, and shape the worldview of millions. Understanding this divorce between state and ideology is crucial. The problem is no longer just state propaganda; it’s a deeply embedded, global ideology that now opposes not only interfaith peace but also the foreign policy of its own country of origin. The Way Forward: A Two-Front War for the Soul of a Faith Naseer Ahmed’s critique has been an indispensable gift, pushing this entire analysis to be more rigorous, historically grounded, and politically aware. When we put all these pieces together, a clearer picture emerges. The anti-Semitic way of reading texts found in Wahhabi and Salafi thought is a complex tragedy, born at the intersection of several powerful forces: a broken interpretive method that chooses literalism over ethics; a reliance on apocalyptic stories of questionable authenticity and foreign origin; and a reactive anger fuelled by the real, ongoing trauma of Israeli expansionism and Palestinian suffering. Yet, even as we acknowledge these powerful external forces, I must return to the core argument of my first paper. The existence of a political fire does not excuse the choice to respond by pouring theological gasoline on it. The decision to interpret sacred texts in a way that dehumanizes, demonizes, and calls for violence against an entire group of people is a hermeneutical choice. It is not the only choice. As brilliant scholars like Khaled Abou El Fadl have argued, the Islamic tradition is overflowing with other ways of reading—ways rooted in ethics, reason, and the Quran’s highest principles of justice (adl), compassion (Rahmah), and the sacred dignity of every human being (Abou El Fadl, p.201-215). These traditions prioritize context, purpose, and morality over a blind, rigid literalism. The very fact that these ethical interpretations exist and are championed by leading scholars proves that the Wahhabi-Salafi method is a narrow and distorted reading, not the one true voice of Islam. The path forward, then, requires us to fight a war on two fronts. It demands that we, as Muslims and as scholars, engage in a fearless and honest internal battle, challenging the theological poison of extremist interpretations and championing an Islam of ethics and intellect. At the same time, it demands that our critique be intellectually honest enough to place these internal problems in their full, painful context. This means we must condemn the anti-Semitism of a preacher in Riyadh while also condemning the policies of occupation and apartheid, documented by organizations like B’Tselem and Human Rights Watch, that create the very despair in which such extremism thrives. This isn’t "whataboutism." It is intellectual integrity. It is the simple recognition that ideas and actions are locked in a dance. Naseer Ahmed’s intervention has made this truth sharper and more urgent. I thank him for his intellectual generosity and for elevating this conversation. It is only through this kind of sincere, critical engagement—looking both inward at our flaws and outward at the world’s injustices—that we can hope to dismantle the twin cancers of religious extremism and political oppression, and start building a future based not on violent prophecy, but on shared justice and human respect. Bibliography Abou El Fadl, Khaled. The Great Theft: Wrestling Islam from the Extremists. New York: HarperOne, 2007. Cook, David. Contemporary Muslim Apocalyptic Literature. Syracuse: Syracuse University Press, 2005. Crone, Patricia. Slaves on Horses: The Evolution of the Islamic Polity. Cambridge: Cambridge University Press, 1980. Finkelstein, Norman G. Image and Reality of the Israel-Palestine Conflict. London: Verso, 2003. Said, Edward W. Orientalism. New York: Pantheon Books, 1978. Shlaim, Avi. The Iron Wall: Israel and the Arab World. New York: W. W. Norton & Company, 2001. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/conversation-prophecy-politics-interpretation/d/136393 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

Divine Punishment in the Bible and the Quran: A Comparative Study

By Naseer Ahmed, New Age Islam 4 August 2025 Throughout history, communities have faced destruction through natural catastrophes—floods, earthquakes, droughts, and war. But the Quran and the Bible distinguish between ordinary calamities and divine punishment: targeted destruction that follows prophetic warning, rebellion, and persistent disbelief. This article explores how divine punishment is portrayed in the Quran versus the Bible, highlighting both the similarities and striking theological differences. Divine Punishment in the Bible: A Select Few The Bible contains a handful of incidents that may be interpreted as divine retribution. However, these events do not form a consistent theological pattern tied to prophetic rejection in the way that the Quran outlines. Major Biblical Examples: 1. The Flood (Genesis 6–9) o Cause: Rampant corruption and violence o Destroyed: All humanity except Noah and his companions o Believers saved: Yes – Noah’s family 2. Sodom and Gomorrah (Genesis 18–19) o Cause: Immorality and injustice o Destroyed: Entire cities o Believers saved: Yes – Lot and daughters (his wife perished) 3. The Ten Plagues on Egypt (Exodus 7–12) o Cause: Pharaoh’s repeated refusal to free the Israelites o Destroyed: Egypt’s firstborns, crops, livestock o Believers saved: Israelites 4. Korah’s Rebellion (Numbers 16) o Cause: Defiance against Moses o Destroyed: Korah and followers swallowed by the earth o Believers saved: Yes 5. The Conquest of Canaan (Deuteronomy, Joshua) o Destroyed: Canaanite tribes o Cause: Seen as divine command, but conducted by Israelite army o Note: This is military conquest, not punishment through divine intervention. Joshua is not considered a prophet in Islamic theology. While these events are dramatic, they do not form a structured pattern of prophetic warning followed by destruction. In most cases, the prophetic figure is not sent as a warner to a disbelieving nation the way prophets are depicted in the Quran. Divine Punishment in the Quran: A Consistent Pattern The Quran outlines a clear and consistent theological model: “We never destroyed a town without sending warners, to remind—never were We unjust.” (Quran 26:208–209) This model follows six steps: 1. A prophet is sent. 2. The people reject after signs and warnings. 3. They mockingly ask for the punishment if the prophecy is true. 4. There are no more who will believe other than those who have already believed. 5. Believers are saved. 6. God destroys the wrongdoers—not indiscriminately, but with justice. Seven Major Examples in the Quran: Nation Prophet Punishment Quranic References Noah’s People Nuh (AS) Global flood 11:25–48, 26:105–122, 71:1–28 ‘Ād Hud (AS) Violent windstorm 41:15–16, 69:6–8, 54:18–21 Thamūd Ṣāliḥ (AS) Thunderblast (ṣā‘iqa), earthquake 11:61–68, 54:23–31, 41:17 Lot’s People Lūṭ (AS) Stones from sky, overturned cities 11:77–83, 26:160–175, 54:33–38 Midian Shu‘ayb (AS) Earthquake and thunderblast 11:84–95, 26:176–191, 7:85–93 Pharaoh’s People Mūsā (AS) Drowned in the sea 10:75–92, 7:103–137, 26:10–66 People of Elephant — Birds pelted them with stones Surah 105 Key Traits of Quranic Punishments: • Never by disease: Disease would affect both believers and disbelievers indiscriminately. • Always preceded by warnings. • Selective: Believers were always rescued beforehand. • Prophetic pattern: Consistently reinforced across examples. The last one, People of the Elephant, is a case of divine intervention to save the Kaaba and not about the complete destruction of the army following a prophetic warning. It shouldn’t figure in the list, but is added for completeness to emphasise that Allah’s limited interventions can happen anytime and befall anyone without prior warning. Comparison: Bible vs Quran Comparison: Bible vs Quran Feature Bible Quran Prophet sent to a nation with warning Rare Always Pattern of warning → rejection → destruction Inconsistent Consistent and central Believers saved before punishment Sometimes Always Punishment by natural calamity Sometimes Always deliberate and targeted Disease as divine punishment Yes (e.g., plagues) Never Prophet-led military destruction Yes (Joshua) No – only divine acts after warnings An Interesting Contrast: The Meccan polytheists had fulfilled every condition for divine destruction—except one. Allah still considered them capable of repentance. And indeed, most of them did eventually embrace Islam. (8:32) "And remember how they said: 'O Allah! If this be indeed the truth from Thee, then rain down upon us stones from the sky, or send us a grievous punishment.'" (8:33) "But Allah was not going to punish them while you were among them, nor was He going to punish them while they could ask for forgiveness." This clarifies the confirmed Quranic pattern for divine punishment: 1. A warner is sent. 2. The people reject him, ridicule or threaten him or drive him out. 3. They ask for the promised punishment. 4. Their fate is sealed—they will not believe, no matter what. In the case of Mecca, only the last condition was not fulfilled. Which is why Allah withheld the punishment. This is further proof that the Quran did not consider all polytheists as Kafirin—those for whom guidance is blocked (2:6). Instead, many Meccans were considered redeemable, and they did in fact repent. Finally, let’s remember: the prophets weren’t preachers of doom; their mission did not require destruction. Destruction happened only when rejection turned into arrogance, aggression, and incorrigibility. Out of thousands of prophetic missions, only a handful resulted in destruction by an act of God. Why the Quran’s Pattern Is Theologically Unique The Quran presents a theological doctrine—Sunnatullah (the Way of God)—that links prophetic mission directly to historical consequences: “Say: I am not a new thing among the messengers…” (46:9) “And We never destroy a town unjustly while its people are unaware.” (6:131) Prophets as warners, warn with stories of past nations that if the people also cross the threshold like the people in the past, Allah’s punishment will follow. Importantly, this system ends with Prophet Muhammad (PBUH): • There are no divine punishments by God through prophets after him. • Punishment may still occur, but only based on the warnings already recorded in the Quran. Post-Prophetic Warnings in the Quran Some verses suggest divine punishment could still follow sinful societal behavior, based on warnings already issued: 1. For Bani Israel: "If you return (to your sins), We shall return (to Our punishment)..." (17:8) 2. Environmental Warnings: o Surah 44 (Ad-Dukhān) mentions “a smoke” covering the people—a sign of disaster or environmental punishment. But these are not new punishments following a new prophet. They are outcomes of ignoring the already-revealed message. Conclusion: While natural disasters have occurred throughout human history, only a small number are described in scripture as divine punishment. The Quran’s distinction lies in its consistent model: 1. A prophet is sent. 2. The people reject after signs and warnings. 3. They mockingly ask for the punishment if the prophecy is true. 4. There are no more who will believe other than those who have already believed. 5. Believers are saved. 6. God destroys the wrongdoers—not indiscriminately, but with justice. The Bible, by contrast, lacks this structured prophetic model, and divine punishment is often tied to Israel’s covenant violations rather than global prophetic missions. This theological pattern in the Quran affirms both God’s justice and mercy, distinguishing divine punishment from ordinary tragedy. -------- بائبلاورقرآنمیںعذابِالٰہی: ایکتقابلیمطالعہ مصنف: نصیر احمد تاریخکےمختلفادوارمیںقومیںقدرتیآفات—سیلاب،زلزلے،قحطاورجنگوں—کاشکارہوتیرہیہیں۔لیکنقرآناوربائبلانعامآفاتاورعذابِالٰہیکےدرمیانواضحفرقکرتےہیں: یعنیایکمخصوصاورنشاندہیشدہتباہیجونبیکیتنبیہ،انکاراورمسلسلکفرکےبعدآتیہے۔ یہمضمونقرآناوربائبلمیںعذابِالٰہیکیتصویرکشیکاجائزہلیتاہے،جہاںمشابہتیںبھیہیںلیکنکچھنہایتاہمالہامیاختلافاتبھینمایاںہیں۔ بائبلمیںعذابِالٰہی: چندمخصوصمثالیں بائبلمیںایسےچندواقعاتموجودہیںجنہیںعذابِالٰہیکےطورپرسمجھاجاسکتاہے،لیکنیہواقعاتکوئیمربوطالہامیپیٹرنپیشنہیںکرتےجیساکہقرآنمیںواضحطورپردکھایاگیاہے۔ اہمبائبلیمثالیں: طوفاننوح (پیدائش 6–9) سبب: زمینپرفساداورتشدد تباہی: نوحؑاورانکےساتھیوںکےسواتمامانسانہلاک مومنبچائےگئے: جیہاں – نوحؑکاخاندان قوملوط: سدوموعمورہ (پیدائش 18–19) سبب: بےحیائیاورظلم تباہی: پوریبستیاںتباہ مومنبچائےگئے: جیہاں – لوطؑاوربیٹیاں (بیویہلاکہوئی) مصریوںپردسعذاب (خروج 7–12) سبب: فرعونکابنیاسرائیلکونہچھوڑنا تباہی: مصرکےپہلوٹھے،فصلیںاورمویشی مومنبچائےگئے: بنیاسرائیل قارونکیبغاوت (گنتی 16) سبب: حضرتموسیٰؑکینافرمانی تباہی: زمیننےقاروناوراسکےساتھیوںکونگللیا مومنبچائےگئے: جیہاں کنعانکیفتح (استثنا،یشوع) تباہی: کنعانیقبائل سبب: اسےخداکاحکمتصورکیاگیا،لیکنجنگبنیاسرائیلکیفوجنےکی نوٹ: یہفوجیمہمتھی،الٰہیمداخلتنہیں؛اوراسلامینقطۂنظرسےیشوعنبینہیںتھے۔ اگرچہیہواقعاتہولناکہیں،لیکنیہاسمنظمپیٹرنکاحصہنہیںجوقرآنمیںموجودہے،جہاںایکنبیکوکافروںکیطرفبھیجاجاتاہے،جوانکارکرتےہیںاورپھرعذابنازلہوتاہے۔ قرآنمیںعذابِالٰہی: ایکمنظمپیٹرن قرآنایکواضحاورمستقلالہامیماڈلپیشکرتاہے: "ہمنےکسیبستیکوہلاکنہیںکیاجبتککہہمنےاسکےلیےتنبیہکرنےوالےنہبھیجےہوں۔تاکہیاددہانیہو۔اورہمظالمنہتھے۔" (الشعراء 208–209) یہماڈلدرجذیلچھمراحلپرمشتملہوتاہے: ایکنبیکوبھیجاجاتاہے لوگنشانیاںدیکھکربھیانکارکرتےہیں وہمذاقاڑاتےہیںاورعذابکامطالبہکرتےہیں ایمانلانےوالوںکیتعدادمکملہوچکیہوتیہے اہلِایمانکونجاتدیجاتیہے ظالموںکوہلاککیاجاتاہے—اندھادھندنہیں،بلکہعدلکےساتھ قرآنمیںساتبڑیمثالیں: قوم نبی عذاب قرآنیحوالہجات قومنوح نوحؑ عالمیطوفان 11:25–48، 26:105–122، 71:1–28 قومعاد ہودؑ تیزآندھی 41:15–16، 69:6–8، 54:18–21 قومثمود صالحؑ زلزلہاورکڑک 11:61–68، 54:23–31، 41:17 قوملوط لوطؑ آسمانیپتھروںکیبارش،بستیاںالٹدیگئیں 11:77–83، 26:160–175، 54:33–38 مدین شعیبؑ زلزلہاورکڑک 11:84–95، 26:176–191، 7:85–93 قومِفرعون موسیٰؑ سمندرمیںغرقہونا 10:75–92، 7:103–137، 26:10–66 اصحابالفیل — پرندوںکےذریعےسنگباری سورۃالفیل (105) قرآنیعذابکینمایاںخصوصیات: کبھیبیماریسےنہیں: کیونکہبیماریمومنوکافردونوںکومتاثرکرتیہے ہمیشہتنبیہکےبعد: کسیبھیقومکوبغیروارننگکےعذابنہیںدیاگیا منتخبعذاب: مومنینہمیشہپہلےبچالیےجاتےہیں نبیکاپیٹرن: ہرقومکیتباہینبیکےانکارکےبعدآتیہے اصحابالفیلکیمثالمیںمکملتباہینہیںہوئیاورنہہینبیکیتنبیہشاملتھی۔یہصرفخانہکعبہکیحفاظتکےلیےایکمحدودالٰہیمداخلتتھی،جسکامقصدیہدکھاناہےکہاللہکیخاصمددبغیروارننگبھیکبھیہوسکتیہے۔ موازنہ: بائبلبمقابلہقرآن خصوصیت بائبل قرآن نبیکاانکارکرنےوالیقومکےپاسآنا شاذونادر ہمیشہ تنبیہ→ انکار→ تباہیکاپیٹرن غیرمنظم منظماورمرکزی مومنینکینجات کبھیکبھی ہمیشہ قدرتیآفاتکےذریعےعذاب کبھیکبھی ہمیشہمخصوصاورنشانہبند بیماریکوعذابسمجھنا ہاں (مثلاًطاعون) کبھینہیں نبیکیقیادتمیںفوجیحملہ ہاں (یشوع) نہیں – صرفتنبیہکےبعدالٰہیعذاب ایکدلچسپتضاد: مکہکےمشرکیننےعذابکیتمامشرائطپوریکردیتھیں—سوائےایککے۔اللہنےانہیںقابلِتوبہسمجھا،اوربعدمیںاکثرنےاسلامقبولبھیکیا۔ (8:32): "اورجبانہوںنےکہا: اےاللہ! اگریہ (قرآن) تیرےپاسسےحقہے،توہمپرآسمانسےپتھربرسادےیاکوئیدردناکعذاببھیجدے۔" (8:33): "لیکناللہانپرعذابنہیںکرےگاجبتکآپ (نبیؐ) انکےدرمیانہیں،اورنہہیانپرعذابکرےگاجبتکوہاستغفارکرتےرہیں۔" یہیقرآنمیںعذابکامصدقہپیٹرنواضحکرتاہے: نبیبھیجاجاتاہے لوگاسکیتکذیبکرتے،مذاقاڑاتےیاجلاوطنکرتےہیں وہعذابکامطالبہکرتےہیں فیصلہہوجاتاہےکہابکوئیایماننہیںلائےگا مکہکےمعاملےمیںآخریشرطپورینہیںہوئی،اسلیےعذابروکدیاگیا۔ یہاسباتکاثبوتہےکہقرآنتماممشرکینکوکافر (جنپرہدایتبندہوچکیہے، 2:6) نہیںکہتا،بلکہکئیقابلِاصلاحتھے—اوروہتوبہبھیکرگئے۔ اختتامیہ: انبیاءکیبعثتکامقصدتباہیلانانہیںہوتا۔وہبشیرونذیرہوتےہیں۔عذابصرفاسوقتآتاہےجبانکارسرکشی،ظلماورضدمیںبدلجائے۔ہزاروںانبیاءکیتاریخمیںصرفچندقوموںکوعذابِالٰہیکاسامناکرناپڑا۔ قرآنکامنفردالہامیماڈل: قرآنایکمخصوصالہامیاصول—سنّتُاللّٰہ—پیشکرتاہے،جونبوتکوتاریخینتائجسےجوڑتاہے: "کہہدو: میںکوئینیارسولنہیںہوں..." (46:9) "اورہمکسیبستیکوناحقہلاکنہیںکرتےجبتککہاسکےرہنےوالےبےخبرہوں۔" (6:131) انبیاءپچھلیقوموںکیمثالیںدےکرتنبیہکرتےہیںکہاگرتمبھیحدسےگزرےتوویساہیعذابنازلہوسکتاہے۔اوریہنظامرسولاللہﷺ پرآکرختمہوگیا: انکےبعدکسینبیکےذریعےعذابنہیںآئےگا اباگرعذابآئےبھی،توقرآنکیموجودہوارننگکےتحتہوگا قرآنکیبعدازنبوتوارننگز: بنیاسرائیلکےلیے: "اگرتمپھرلوٹے (گناہکیطرف)،توہمبھیلوٹیںگے (عذابکےساتھ)" (17:8) ماحولیاتیعذابکاذکر: سورہدخانمیں "دھوئیں" کاذکر،جوماحولیاتییاسماجیتباہیکیعلامتہوسکتیہے۔ یہسبموجودہوارننگزکےنتیجےمیںممکنہعذابہیں،کسینئےنبیکیوجہسےنہیں۔ نتیجہ: جبکہتاریخمیںبےشمارقدرتیآفاتآئیں،صرفچندایککوآسمانیعذابکہاگیاہے۔قرآنکیانفرادیتاسکےمربوطاورمنصفانہپیٹرنمیںہے: نبیبھیجاجاتاہے لوگانکارکرتےہیںباوجودنشانیوںکے وہعذابکامطالبہکرتےہیں ایمانلانےوالوںکیتعدادمکملہوجاتیہے مومنینبچالیےجاتےہیں ظالموںپرعذابنازلہوتاہے—انصافکےساتھ بائبلکےبرعکس،قرآنعذابکوانفرادیپیمانےپرنہیںبلکہنبوتکےعالمیمشنسےجوڑتاہے۔یہماڈلاللہکیرحمتاورعدلدونوںکوظاہرکرتاہےاورعامتباہیکوالٰہیعذابسےالگکرتاہے۔ ------ A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an independent researcher and Quran-centric thinker whose work bridges faith, reason, and contemporary knowledge systems. Through a method rooted in intra-Quranic analysis and scientific coherence, the author has offered ground-breaking interpretations that challenge traditional dogma while staying firmly within the Quran’s framework. His work represents a bold, reasoned, and deeply reverent attempt to revive the Quran’s message in a language the modern world can test and trust. URL: https://www.newageislam.com/interfaith-dialogue/divine-punishment-bible-quran-study/d/136392 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

Ismail Raji Al-Faruqi’s Study of Religions - (Part One)

By Dr. Zafar Darik Qasmi, New Age Islam 4 August 2025 This article explores the life, work, and scholarly contributions of Dr. Ismail Raji al-Faruqi (1921–1986), a renowned 20th-century Islamic philosopher, theologian, and pioneer in interfaith dialogue and the Islamization of knowledge. Al-Faruqi emphasized the need for a harmonious coexistence among religious communities and promoted dialogue based on shared ethical values. His approach was rooted in the concept of Tawhid (the oneness of God), which he considered the foundation for all aspects of life, including politics, society, ethics, and knowledge. The article outlines his major works, such as Islam and Culture, Al-Tawhid: Its Implications for Thought and Life, Toward Islamization of Knowledge, Christian Ethics, and Historical Atlas of the Religions of the World. These writings reflect his commitment to intellectual depth, moral values, and cross-cultural understanding. Al-Faruqi proposed that knowledge should be restructured in light of Islamic principles to integrate modern disciplines with spirituality and ethics. Focusing on religious studies, the article highlights Al-Faruqi's respectful, honest, and text-based method for studying world religions, especially Judaism, Christianity, Hinduism, and Buddhism. He advocated studying each religion from the perspective of its followers and emphasized historical and cultural contexts. His interfaith methodology promoted equality, mutual respect, and the identification of shared moral grounds for peacebuilding and cooperation. In conclusion, the article asserts that al-Faruqi's balanced and scholarly framework for the study of religions offers vital guidance for interreligious harmony and cultural understanding in today’s divided world. His legacy continues to serve as a beacon for those seeking a rational, ethical, and spiritually grounded approach to interfaith dialogue and global coexistence. Main Points: 1- Interfaith dialogue promotes respect, harmony, and shared moral values. 2- Tawhid forms the foundation of al-Faruqi’s religious and intellectual thought. 3- Islamization of knowledge integrates ethics, spirituality, and modern disciplines. 4- Each religion must be studied from its own believers' perspective. 5- Text-based study ensures accurate, honest understanding of sacred scriptures. 6- Shared morality among religions builds peace, justice, and cooperation. ------ Ismail Raji Al-Faruqi (1921–1986) had a vast and deep academic and research legacy. He explored those areas of knowledge that are fundamentally essential in today’s world. He addressed contemporary and important topics such as interfaith dialogue and the Islamization of knowledge. Through his research and writings, he promoted a message of balanced thought and national harmony, advocating unity and peaceful coexistence in society. Dr. Ismail Raji Al-Faruqi was one of the prominent Islamic thinkers, philosophers, and scholars of the 20th century. He was a specialist in comparative religion and a pioneer of the Islamization of knowledge. He was among the Muslim intellectuals who received higher education in Western institutions and presented Islamic teachings according to modern needs. Introduction to Al-Faruqi’s Books: Ismail Raji Al-Faruqi wrote several important books on the following subjects: 1. Islam and Culture This book explains that Islam is a complete civilization encompassing spiritual, intellectual, cultural, and moral aspects. According to Al-Faruqi, Islamic culture is based on Tawhid (monotheism), knowledge, aesthetics, and ethics. 2. Al-Tawhid: Its Implications for Thought and Life This is one of his most famous works, in which he presents Tawhid not just as a belief but as a comprehensive worldview. He argues that Tawhid guides all areas of life—individual, society, politics, knowledge, and civilization. 3. Toward Islamisation of Knowledge This book explains his well-known theory of Islamization of Knowledge, arguing that modern sciences are influenced by Western thought. Therefore, Muslims should restructure knowledge in light of Islamic principles to integrate ethics, spirituality, and scholarship. 4. Islam and the Problem of Israel This is a political and religious analysis of the Palestinian-Israeli conflict. He highlights Palestinian rights and frames the issue not just as an Arab or Muslim problem but a matter of universal human justice. 5. Christian Ethics: A Historical and Systematic Analysis This book critically examines Christian beliefs and moral principles. Al-Faruqi studied Christianity in depth and analysed its ethical and theological components. This book serves as a foundation for interfaith dialogue. 6. The Ethical Foundations of Islamic Civilization In this book, Al-Faruqi highlights the moral principles underlying Islamic civilization—such as justice, charity, honesty, gratitude, patience, and integrity—presenting them in a modern context. 7. Historical Atlas of the Religions of the World (with David Sopher) This is an important research work that presents the history, evolution, and spread of world religions through maps and analysis. It is a highly valuable resource for students and researchers of comparative religion. 8. Islamisation of Knowledge: General Principles and Work Plan This book lays out practical steps for Islamizing various fields of knowledge—like science, sociology, economics, political science, and philosophy—and how these efforts can impact society. 9. Islam: Religion, Practice, Culture, and World Order his book presents Islam not just as a religion but as a complete way of life that provides balance and justice at the level of the individual, family, state, and international relations. After studying Al-Faruqi’s books, it becomes clear that they offer intellectual depth and are based on analytical, philosophical reasoning. One of their special qualities is that he presented Islamic thought in an understandable and scholarly manner to Western audiences. Al-Faruqi's works also emphasize interfaith tolerance and respect for other religions, which is extremely relevant today. He not only invited readers to study other religions but also emphasized the importance of dialogue. His writings reflect a vision that connects civilization, politics, ethics, and knowledge within the framework of Islam—explaining Islam according to modern challenges and requirements. Thus, it is fair to say that Dr. Ismail Raji Al-Faruqi’s books are a treasure trove of modern Islamic thought, rich in both scholarly content and practical guidance for solving problems facing the Muslim world and improving interfaith relations. Al-Faruqi’s Study of Religions: Though Al-Faruqi came from a Palestinian Muslim family, he received higher education in the West and deeply studied Judaism and Christianity. A major focus of his life was to promote mutual respect, understanding, and dialogue among different religions. He believed that interfaith dialogue should not merely be on a rational level but must be grounded in the universal message of Tawhid (monotheism)—which is common to all divine religions. He emphasized that the Abrahamic faiths (Islam, Judaism, and Christianity) share many values, such as monotheism, justice, and compassion, which make meaningful dialogue possible. He conducted several discussions on the commonalities between Islam and Christianity, such as ethics, the concept of God, and human welfare. His book Christian Ethics reflects this effort. He also participated in numerous scholarly meetings with Jewish scholars and promoted mutual understanding through shared traditions. He encouraged Muslims to study Judaism deeply to eliminate prejudice and promote a climate of understanding. At Temple University (USA), he taught many courses on interfaith topics, and he participated in various international interfaith dialogue forums, reflecting his deep commitment to the comparative study of religions. He proposed the idea that all religions share a "shared morality", which can serve as a foundation for global peace, human rights, and social justice. He also emphasized that interfaith dialogue should be based on equality, not as a means of religious conversion, but to ensure mutual respect. He believed that dialogue should be based not on emotions but on authentic religious scholarship so that followers of all religions can highlight shared values and respect differences. According to him, comparative religion and interfaith dialogue can help bring peace and harmony among religious groups and eliminate misunderstandings. Dialogue is, in essence, a way to promote respect for all religions and for humanity. Al-Faruqi’s Methodology for the Study of Religions: From his writings, it is evident that Al-Faruqi followed a balanced, scholarly, and research-oriented methodology in the study of religions. His key principles were: 1. Intellectual Honesty Understanding each religion from the perspective of its own followers and respecting its original teachings to avoid negative misinterpretations. 2. Text-Based Study Studying original religious texts (e.g., Bible, Torah, Vedas, Talmud) rather than relying only on secondary sources. 3. Historical and Cultural Context Understanding each religion within its historical, cultural, and social context. 4. Interfaith Respect Even when there are differences, respecting the beliefs and feelings of followers of other religions. If we follow this methodology, many misunderstandings about religions can be removed, and respectful interfaith dialogue can become a reality. Scope of Al-Faruqi’s Study of Religions: It is important to note that Al-Faruqi studied both Semitic and non-Semitic religions. His books show his interest in Judaism, where he analyzed its religious, legal, and ethical systems, promoting peace and understanding. He also studied Christianity, especially its ethics, trinity, salvation, and the status of Jesus (peace be upon him), reflecting his intellectual honesty. He presented Islam comprehensively and comparatively. Al-Faruqi also studied Hinduism, analysing the Vedas and Upanishads, and critiquing elements like polytheism and pantheism. He studied Buddhism, exploring its ethical system, karma, and nirvana in a scholarly manner. Conclusion: Dr. Ismail Raji Al-Faruqi’s role in interfaith dialogue was not just academic but also practical. He believed in connecting Islam with other religions in a dignified way. His ideas are deeply relevant in today’s violent, intolerant, and dialogue-deprived world. Therefore, it can be said that his approach to comparative religion is balanced, objective, and scholarly. He used this field for invitation, research, dialogue, and civilizational harmony. In today’s age of religious tension and ideological confusion, his thought can serve as a guiding light. If we follow the principles he laid out, the study of religions can become highly beneficial for society. ----- Dr. Zafar Darik Qasmi is an Author and Columnist URl: https://www.newageislam.com/books-documents/ismail-raji-al-faruqi-religiions-part-one/d/136387 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

“Hate Crimes Against Christians In India Have Risen By An Alarming 40.87 Percent

By Ram Puniyani, New Age Islam 4 August 2025 Couple of days ago (26 July 2025) two Christian nuns were detained at Durg station in Madhya Pradesh. The charges put against them were serious, while the matter was simple that they were accompanying three women who wanted to be trained as professional nurses. An all-party delegation with Vrinda Karat of CPIM was not permitted to meet them easily. The charges put against them related to human trafficking and conversion. While the Chief Minister of the state sticks to human trafficking charges and attempted conversion, the parents of the women said they had permitted them to go for better job options. This intimidation of Christians on one pretext or another has seen the rise during the last 11 years and is seen more in the BJP ruled states. Various reports from local and global agencies list the increasing harassment of Christians in India. Prayer meetings are attacked on the pretext that meetings are being organized for conversions. The pastors and nuns in the remote areas are susceptible to increased chances of being beaten up and harassed on one or the other ground. The Bajrang Dal activists are hyperactive in taking direct action against the hapless pastors and nuns in the far-off areas. Another issue has come up about the burial of Christians. They are being denied burial in the shared or Adivasi burial areas. For example, on April 26, 2024, in Chhattisgarh, a 65-year-old Christian man died in a hospital. His grieving family faced further distress when local religious extremists blocked them from burying him in the village and demanded their “reconversion” to Hinduism. The family conducted the burial according to Christian customs under the protection of about 500 police officers, ensuring peace in the village. “Every day we have four or five attacks on churches and pastors, and every Sunday it doubles to roughly ten – this we have never seen before” said a persecuted Christian leader of a major denomination in 2023. As per him the main source of Christian persecution in India are the Sangh Parivar, an organization of Hindu extremists that include the influential paramilitary and strategic group known as the RSS (National Volunteer Association), the BJP, the main political party and the Bajrang Dal, a violent youth wing. The major organizations Open Doors at global level and Persecution relief at Indian level are doing a valuable work in monitoring the atrocities as generally the media, print and TV, is either silent on these issues or presents the truth in the negative way. The organization ‘Persecution Relief’, in its 2020 report, points out, “Hate crimes against Christians in India have risen by an alarming 40.87 percent…That increase came despite a complete nationwide lockdown that lasted three months to stem the spread of covid-19 infections.” As per Open Doors, a global organization keeping watch on global persecution of Christians, India ranks 11, in countries of special concerns. (2024) Sudhi Selvaraj and Kenneth Neilson argue very aptly “This (anti-Christian) violence is…characterized by a strong convergence of direct, structural, and cultural forms of violence, involving vigilante attacks and police complicity, but also an increasingly coercive use of state law, coupled with the production of a wider cultural common sense about the anti national essence of non-Hindu religious minorities.” The total picture of rise in anti-Christian violence in diverse forms becomes clear over a period of last few decades. It is not that this violence started recently. It has mostly remained as an undercurrent in life in remote areas. While anti Muslim violence has a long history and its manifestation very ghastly at many times. It has drawn huge attention. Anti-Christian violence is different in that except the burning of Pastor Stains and the Kandhmal violence, it has been going on but not easily noticeable. As such the first major incident was the brutal hacking of Rani Maria in Indore in 1995. This was followed by the killing of Pastor Graham Stains in 1999. He was an Australian Missionary working in Keonjhar Orissa. His work was related to Leprosy patients. He was accused of conversion activities. The attack against him was led by Bajrang Dal’s Dara Singh, who instigated the people to attack him. This attack was horrific as he along with his two minor sons, Timothy and Philip were burnt alive when they were sleeping in the open jeep. The attack was labelled as belonging to ‘worlds inventory of black deeds’ by the then President of India K.R. Narayanan. The NDA-BJP government at that time was led by Atal Bihari Vajpayee. They concluded that this is a conspiracy by foreign powers to defame the Government. Later Wadhava Commission came with the report that Rajendra Pal aka Darasing of Bajrang Dal was the main conspirator. He is currently in jail undergoing life imprisonment. Prior to this the Vanvasi Kalyan Ashrams set up by RSS had been propagating the Christian Missionaries are making a show of work for education and health. The main Ashrams were set up in Dangs (Gujarat) Jhabua and in Kandhmal (Orissa) in these areas the likes of Swami Aseemanand, Swami Laxmananand, started spreading their propaganda. Meanwhile many Shabri Kumbhas were organized to win over Adivasis to Hindu cultural-religious symbols. In Adivasis areas Shabri, sign of destitution, was promoted as goddess in these areas. At the same time Lord Hanuman was propagated for his loyalty to Lord Ram. This religio-cultural endeavor also led to setting up the temples for these two deities. In the din of this propaganda what is forgotten is that Christianity is a very old religion in India, with St. Thomas setting up a Church on Malabar Coast in AD 52. After nearly two centuries of their work today the percentage of Christians stands at 2.3%. Interestingly in 1971 the percentage of Christians was 2.6% and today it stands at 2.3% (as per census figures) while the propaganda machinery is doing its work and spreading that Chistian missionaries are converting by force, fraud and allurement. Many states have also come up with anti-Conversion laws, which are increasing the intimidation of missionary workers. Golwalkar, the second Sarsanghchalak of RSS had written in his book, Bunch of Thoughts that Muslims, Christians and Communists are the internal threats to Hindu nation. So, after the obvious anti Muslims violence the anti-Christian agenda is becoming more apparent! URL: https://www.newageislam.com/interfaith-dialogue/hate-crimes-christians-india/d/136389 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

Hilarious Alibis In The Answer Scripts

By Sumit Paul, New Age Islam 4 August 2025 The Tribune, Chandigarh, Carried A Shorter Version Of This Middle On August 4. ----- "Examinations are formidable even to the best prepared, for the greatest fool may ask more than the wisest man can answer. " Charles Caleb Colton As a teacher of Urdu and Persian, I regularly get answer scripts of students to evaluate and award grades. While assessing answer scripts could be a boring and thankless task to most of the teachers, to me, it's still pretty interesting because I love the languages and also feel amused to read the hilarious excuses and requests written by students. In every set of answer scripts, there are at least five to six students whose performance is below par but their excuses for not doing well can make anyone laugh. Over the years, I've made a list of excuses students resort to. The commonest is: Janaab/ Janaaba, Nihayat Ghareeb Taalib-E-Ilm Hoon. Badi Mushkil Se Zindagi Basar Hoti Hai. Naukari Kar Ke Padhai Karta / Karti Hoon. Waqt Nahin Mila, Isliye Padhai Nahin Ho Payee. Khuda Ke Liye, Fail Mat Keejiye. Zindagi Tabaah Ho Jayegi...( Sir / Ma'am, I'm a very poor student. I do some odd job and study. I didn't get time. So, couldn't study. For heaven's sake, please don't fail me). This has been a stock and threadbare excuse for years and as a teacher, I know that the student is lying. I make it a point never to fail a student. But then, there're indeed academically very weak students who just don't write anything worthwhile in their answer scripts. Instead, they fill them with excuses and even film songs and stories! When it comes to introducing film songs and stories to blacken the answer scripts, once I got to evaluate a copy that was full of anecdotes from old films. It was written in chaste Urdu without any errors in syntax or orthography. I wondered when this examinee had such a command of written Urdu, why didn't he/she study properly? The examinee would have got very high marks had s/he chosen to write something relevant and related to the question paper. Needless to say, I had to fail that student with a heavy heart. I once checked an answer script in which the examinee wrote a Quranic verse with every answer. While the examinee's Urdu was tolerably good, his/her Arabic was flawed as the Quranic verses were jumbled up and there were spelling errors galore. The icing on the cake was the student's 'prophecy', obviously to impress the examiner: Ise Ilhaam Samajhiye Ya Basharat, Aap Ko Zindagi Mein Bahut Kaamyaabi Milne Wali Hai (Call it a divine inspiration or glad tidings, you'll achieve great success in life). Unimpressed by his Peshangoi, I awarded just passing marks to the examinee. While assessing an answer script in Persian, I found that the examinee wrote her paper in Urdu! Moreover, the student had the audacity to write that, "Meri Farsi Zara Kamzor Hai Isliye Main Jawaab Urdu Mein De Rahi Hoon" (Since my Persian was a trifle poor, I'm writing my answers in Urdu). I wanted to write, "Aap Ki Farsi Zara Nahin Bilkul Kharaab Hai. Aap Ko Zabaan Hi Nahin Aati Hai" (Your Farsi is not tad but totally bad; it's atrocious. You just don't know Persian). When she knew nothing of Persian, why on earth did she choose Persian in the first place? Here, I must add that many students of Persian language and literature write their answers in Urdu just the way, students opting for Sanskrit write their answers in Hindi and they clear the exams as well. I even got currencies tucked inside the answer scripts as means to bribe the examiners. Since all boards and varsities in India have warned the students not to tuck in currencies or else they'll be rusticated forever, students write innovative excuses to get marks and ingratiate with the examiners whom they've never seen or met. Recently, while checking the answer scripts, I stumbled upon an excuse, obviously from a girl student. She wrote, "Imtihan Se Theek Pahle Mujhe Yarqaan Hua Aur Maheene Bhar Pahle Abba Bhi Guzar Gaye. Iss Soorat Mein Meri Padhai Nahin Ho Payee. Jald Hi Meri Shadi Hai. Fail Hui Toh Ladka Mujhe Qubool Nahin Karega" (I had jaundice just before the exams. My father also passed away a month ago. So, I couldn't study. Moreover, I'm getting married erelong. If I fail, the boy will reject me). Despite knowing that it was a fib, I tried to award her passing marks. But that girl fared very badly. All her answers were incorrect and fraught with orthographic errors. At times, it becomes a challenge for the examiners to give passing marks to a few students. Mind you, not all teachers and examiners are sadists and too strict. They genuinely want to pass all students but students should also write something worthwhile that can get them passing marks. Recently, a student wrote that she'd commit suicide if she didn't get passing marks. In spite of knowing that it was a lie, I tried my level best to give her passing marks to save her from committing suicide! I didn't want to be morally responsible for such a drastic step that she could take, in case she failed. Many moons ago, an examinee wrote that, "Aap Ne Mujhe Fail Kiya Toh Aap Ke Saath Kuchh Bahut Bura Hoga" (Something untoward will happen to you if you dare fail me). I failed that student with a tinge of sadness. Fortunately, nothing untoward happened to me! There're all types of students. In my long career of teaching and evaluating, I've come across exceptionally good answer scripts and also correspondingly awful copies. Lastly, I also got requests from very good students. Years ago, a student wrote in his answer script, "Mujhe Yaqeen Hai Ki Maine Bahut Acchha Likha Hai, Lekin Mujhe 80 Feesdi Chahiye Kyonki Aage Mujhe Mudarris-E-Urdu Ban-Na Hai" ( I know, I've written pretty well but I want 80 percent as I want to become a teacher of Urdu). I was bowled over by his performance as well as confidence in his abilities. I indeed awarded 85 marks out of 100. Never have I awarded so liberally in my whole life. But then, there are exceptions like that student who requested for higher marks to serve Urdu as a teacher of the language. How could I be stingy and strict with such a brilliant and confident student? ----- 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/hilarious-alibis-answer/d/136391 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 Hadith Methodology and Its Historical Consequences: A Critical Reappraisal

By Naseer Ahmed, New Age Islam 2 August 2025 The traditional Sunni methodology of hadith compilation is built upon the science of Isnad—the chain of narrators—while disregarding the Matn or content of the hadith. This approach, while presented as objective, has served to shield the compilers from moral accountability. By relying almost exclusively on the reputations of transmitters, the compilers created a firewall that absolved them from responsibility for the implications of the content they preserved. If the chain of narration appeared strong, the hadith was considered Sahih (authentic), regardless of whether its message aligned with the Quran’s ethical framework or contradicted well-established facts of history and reason. The consequences of this methodology have been far-reaching. It allowed the normalisation and sanctification of deeply political and morally questionable figures and episodes in Islamic history. One of the most glaring examples is the hadith reported in both Bukhari and Muslim: “The best of my people are my generation, then those who come after them, then those who come after them…” At face value, this hadith appears harmless—an affirmation of the virtue of the Prophet’s early companions. But in practice, it became a theological shield legitimising the entirety of the first three generations of Muslims, regardless of their moral behaviour. This includes the bloody and politically compromised reigns of the Umayyad dynasty—especially Muawiyah and Yazid—and the silence of much of the scholarly class during their transgressions. The Umayyad Legacy and the Curse of Ali Historical records—including those in Sunni sources—confirm that under Muawiyah’s reign, the cursing of Ali ibn Abi Talib became state policy. For nearly 56 years, Ali was publicly cursed in Friday sermons from mosques across the caliphate. This grotesque injustice and pagan practice was not only tolerated but institutionalised. Those who objected—like Hujr ibn Adi, a companion of the Prophet—were executed. Verse 4:93 of the Quran could not be more clear: “Whoever kills a believer deliberately—his reward is Hell, to abide therein, and the wrath and curse of Allah are upon him.” Yet, Muawiyah, who ordered the execution of a man like Hujr ibn Adi—whose only crime was refusing to curse Ali—was never condemned in the canonical Sunni hadith literature. Instead, he and his contemporaries were sanctified indirectly through the “three generations” hadith. One is forced to ask: What legitimate purpose did this hadith serve? Was it revealed to preserve the integrity of Islam, or to validate a carefully curated and morally whitewashed historical narrative? The answer lies in the pattern: it was used to lend retroactive respectability to people who either participated in or turned a blind eye to tyranny, murder, and sectarian persecution. The Silence of Scholars: A Tradition of Complicity Where were the scholars when Ali was cursed? When Hujr was executed? When Yazid’s forces laid siege to the Ka‘bah and martyred the Prophet’s grandson Husayn at Karbala? The majority remained silent or actively legitimised the rulers of their time through carefully selected hadith and legal opinions. These scholars formed the very Isnads upon which later hadith compilers relied. Because they were considered outwardly pious or connected to state-sponsored religious institutions, their narrations were accepted without scrutiny of content. To question their moral character would have required challenging the system that empowered them—a risk most scholars were unwilling to take. The hadith methodology allowed them an escape route: by focusing exclusively on isnad and refusing to judge the matn, they could pass on troubling hadiths without personal responsibility. They could claim that their job was merely to record—not interpret. Yet the selection of what is worth recording is itself an interpretive act. And once that selection starts legitimizing injustice, it becomes ethically indefensible. The Self-Serving Nature of the “Three Generations” Hadith Ironically, the group that has most consistently upheld the moral and theological legacy of the Prophet and his family—the Shi‘a—do not even accept the hadith of the three generations. This exposes the self-serving nature of the hadith itself. It originated in a context where the dominant narrative needed to neutralise critiques of early Muslim rulers and validate an unbroken chain of transmission, regardless of its moral quality. The Shi‘a preserved a radically different isnad—one that flowed through the Prophet’s family (Ahlul Bayt) and condemned figures like Muawiyah and Yazid. If the hadith of the “three generations” is to be taken seriously, it must be reinterpreted to mean the three generations of those who upheld the truth, i.e., those who refused to curse Ali, who did not serve tyrants, and who maintained their integrity in the face of persecution. In practice, this description applies more to the Shi‘a than to the majority of Sunni transmitters. But the Sunni establishment used the hadith to validate a corrupt chain of political-religious legitimacy, while ironically silencing the voices that best exemplified the values of Islam. A Methodology That Avoids Accountability The compilers of hadith—especially Bukhari and Muslim—made little to no comment on the matn of what they transmitted. They prioritised isnad alone, which allowed the infiltration of content that: • Contradicted the Quran • Offended reason or conscience • Validated unjust rulers • Perpetuated patriarchal or tribal attitudes Their methodology functioned as a moral blindfold: it enabled future generations to cite “authentic” hadith while ignoring or excusing their disturbing implications. And the scholars could always point to isnad: “It wasn’t our judgment. The chain was sound.” But had they prioritised matn, they would have had to own the consequences of including or rejecting hadiths. This would have required moral clarity, Quranic reasoning, and a willingness to confront history and their ruler. They weren’t ready for that responsibility. Conclusion: A Call for Matn-Based Ethics The time has come to reassess the hadith legacy with a methodology rooted not just in chain authentication, but in ethical scrutiny, historical awareness, and Quranic alignment. Isnad alone cannot be a guarantor of truth when the content it supports contradicts the Quran or legitimizes tyranny. Hadiths like the one praising the first three generations must be viewed in light of the political needs they served and the injustices they helped obscure. A hadith that serves no legitimate purpose except to protect generations of hypocrites, and which contradicts Quranic moral standards, must be held suspect, no matter how strong its apparent Isnad. ------- حدیث کا طریقہ کار اور اس کے تاریخی نتائج: ایک تنقیدی تجدید مصنف: نصیر احمد روایتی سنی حدیثی طریقہ کار کی ایک سب سے نظر انداز کی گئی خامی یہ ہے کہ اس کی تمام تر توجہ اسناد (راویوں کی زنجیر) پر مرکوز رہی، جبکہ متن (مضمون یا مواد) کو مسلسل نظر انداز کیا گیا۔ یہ صرف ایک علمی انتخاب نہیں تھا بلکہ ایک حکمتِ عملی تھی—ایسی حکمتِ عملی جو حدیث جمع کرنے والوں کو ان روایات کے مضامین سے بری الذمہ بناتی تھی۔ اگر کوئی حدیث خلافِ عقل، غیر اخلاقی یا قرآن سے متصادم نکلتی، تو محدثین آسانی سے یہ کہہ سکتے تھے کہ: "راوی تو ثقہ تھے، ہماری ذمہ داری صرف نقل کرنا تھی۔" یہ طریقہ کار انتہائی سہولت بخش ثابت ہوا۔ محدثین نے لاکھوں احادیث جمع کیں، جن میں سے کئی سیاسی اور مذہبی لحاظ سے خطرناک تھیں، اور خود کو صرف اسناد کی کسوٹی پر جانچنے والا قرار دے کر ہر قسم کی تنقید سے محفوظ ہو گئے۔ اس ظاہری سختی کی آڑ میں، انہوں نے ایسے مضامین کو بھی محفوظ کر دیا جو جھوٹ پر مبنی تھے یا غیر اخلاقی بیانیوں کو رائج کرتے تھے، صرف اس بنیاد پر کہ راوی "دیندار" یا "ریاستی مذہب" کے نمائندے تھے۔ اگر انہوں نے متن پر بھی تنقید شامل کی ہوتی تو انہیں ان مضامین کی اخلاقی اور دینی ذمہ داری اٹھانا پڑتی۔ انہیں ان احادیث کو ردّ کرنا پڑتا جو جابروں کی تعریف کرتی تھیں، اخلاقی پستی کو معمول بناتی تھیں یا قرآن کی روح سے متصادم تھیں۔ ایسا کرنا نہ صرف سسٹم کے خلاف بغاوت کے مترادف ہوتا، بلکہ انہیں بدعت یا ریاستی خلاف ورزی کے الزامات کا بھی سامنا ہوتا۔ یہ بحران اس وقت پوری شدت سے نمایاں ہوتا ہے جب ہم ایسی احادیث پر غور کرتے ہیں جو تاریخ کے سنگین مظالم کو دینی تقدس عطا کرتی ہیں۔ مثلاً یہ مشہور حدیث: "میری امت کے سب سے بہترین لوگ میرے زمانے کے لوگ ہیں، پھر ان کے بعد والے، پھر ان کے بعد والے..." ظاہر میں یہ حدیث صحابہ کی تعریف معلوم ہوتی ہے، لیکن عملی طور پر یہ حدیث ایک ایسا دینی حصار بن گئی جو پہلے تین نسلوں کے ہر قسم کے سیاسی اور اخلاقی انحراف کو تحفظ دیتی ہے—چاہے وہ بنی امیہ کا ظلم ہو، کربلا کا المیہ ہو یا علیؑ پر لعنت کو ریاستی پالیسی بنانا ہو۔ اموی وراثت اور علیؑ پر لعنت کا سانحہ سنی مآخذ بھی اس بات کی تصدیق کرتے ہیں کہ معاویہ کے دور میں علی بن ابی طالبؑ پر منبروں سے لعنت کرنا سرکاری پالیسی بن چکی تھی۔ تقریباً 56 سال تک، جمعے کے خطبوں میں علیؑ پر لعنت کی جاتی رہی۔ یہ ظلم اور جاہلانہ روایت صرف برداشت ہی نہیں کی گئی بلکہ باقاعدہ ادارہ جاتی سطح پر نافذ کی گئی۔ جنہوں نے اس ظلم کے خلاف آواز بلند کی، جیسے حضرت حجر بن عدیؓ، انہیں قتل کر دیا گیا۔ قرآن (4:93) اس پر واضح مؤقف رکھتا ہے: "جو کوئی کسی مؤمن کو جان بوجھ کر قتل کرے، اس کی جزا جہنم ہے، ہمیشہ اس میں رہنے کے لیے، اور اللہ کا غضب اور لعنت اس پر ہے۔" لیکن حضرت حجر بن عدیؓ جیسے وفادار صحابی کے قتل کا حکم دینے والے معاویہ کو کسی سنی حدیث کی کتاب میں کبھی مذمت کا نشانہ نہیں بنایا گیا۔ اس کے برعکس، انہیں "بہترین نسلوں" کے زمرے میں شامل کر کے بالواسطہ تقدیس دی گئی۔ سوال یہ ہے: اس حدیث کا اصل مقصد کیا تھا؟ کیا یہ اسلام کے جوہر کی حفاظت کے لیے آئی تھی، یا یہ ایک ایسے تاریخی بیانیے کو تقدس دینے کے لیے تھی جو ظلم، منافقت، اور سیاسی مصلحت پر مبنی تھا؟ علما کی خاموشی: علمی سازش کی تاریخ جب علیؑ پر لعنت کی جا رہی تھی، جب حجر کو قتل کیا گیا، جب یزید کے لشکر نے خانہ کعبہ پر حملہ کیا اور نواسہ رسولؐ حسینؑ کو کربلا میں شہید کیا گیا—تو علماء کہاں تھے؟ اکثریت خاموش رہی، اور کئی نے تو ان حکمرانوں کو دینی جواز دینے میں حصہ لیا۔ یہی علماء وہ "ثقہ" راوی تھے جن پر بعد میں محدثین نے اعتماد کیا۔ ان کے ظاہری تقویٰ یا ریاستی اداروں سے وابستگی کی بنیاد پر ان کی روایات کو بغیر تنقید قبول کر لیا گیا۔ اگر ان کے اخلاقی کردار پر سوال اٹھتا، تو پورے روایت کے نظام پر حرف آتا—اور یہ وہ خطرہ تھا جو علماء برداشت کرنے کو تیار نہیں تھے۔ حدیثی طریقہ کار نے انہیں ایک راستہ دیا: صرف اسناد پر زور دے کر متن کی جانچ سے انکار، تاکہ غیر اخلاقی روایات کو بھی منتقل کیا جا سکے اور اس کے نتائج سے بری الذمہ رہا جا سکے۔ وہ کہہ سکتے تھے: "ہم نے صرف نقل کیا، تفسیر یا تنقید ہماری ذمہ داری نہیں۔" مگر کسی روایت کو نقل کرنے کا فیصلہ بھی ایک علمی و اخلاقی فیصلہ ہوتا ہے۔ اور جب اس فیصلے سے ظلم کو تحفظ ملے، تو خاموشی خود جرم بن جاتی ہے۔ "تین نسلوں" کی حدیث: ایک مفاد پرست بیانیہ دلچسپ طور پر، وہ گروہ جس نے سب سے مسلسل طور پر نبیؐ اور ان کے اہل بیتؑ کی اخلاقی میراث کا دفاع کیا—یعنی شیعہ—وہ اس حدیث کو مانتے ہی نہیں۔ یہ اس حدیث کی مفاد پرستانہ نوعیت کو واضح کرتا ہے۔ یہ حدیث ایسے وقت میں رائج ہوئی جب ابتدائی حکمرانوں پر تنقید کو ختم کرنا ضروری تھا، اور ایک بلا نکتہ چینی تسلسل کو دینی تحفظ دینا مقصود تھا۔ شیعہ ایک مختلف روایت کی زنجیر محفوظ رکھتے ہیں—جو اہل بیتؑ سے جڑتی ہے اور معاویہ، یزید جیسے کرداروں کی مذمت کرتی ہے۔ اگر اس حدیث کو ماننا ہو، تو اس کا مطلب صرف وہ نسلیں ہو سکتی ہیں جو سچائی پر قائم رہیں، علیؑ پر لعنت سے انکار کیا، جابروں کا ساتھ نہ دیا، اور ظلم کے خلاف ڈٹے رہے۔ حقیقت میں، یہ اوصاف شیعہ کے زیادہ قریب ہیں، نہ کہ ان "ثقہ راویوں" کے جو ظالم درباروں سے جڑے رہے۔ سنی مکتب نے اس حدیث کو ایک کرپٹ سیاسی-مذہبی نظام کو دینی جواز دینے کے لیے استعمال کیا، اور انہی آوازوں کو خاموش کر دیا جنہوں نے اسلامی اقدار کی اصل ترجمانی کی۔ ایک غیر ذمہ دار طریقہ کار حدیث کے مشہور مجموعہ نگار—خاص طور پر بخاری اور مسلم—نے حدیث کے متن پر شاید ہی کوئی تبصرہ کیا ہو۔ ان کی توجہ صرف اسناد پر مرکوز رہی، جس سے وہ روایات بھی محفوظ ہو گئیں جو: • قرآن کے خلاف تھیں • عقل یا ضمیر کو ٹھیس پہنچاتی تھیں • ظالموں کو جواز دیتی تھیں • قبائلی یا مردانہ بالادستی کو فروغ دیتی تھیں یہ طریقہ کار ایک اخلاقی اندھا پن بن گیا۔ آئندہ نسلیں ان روایات کو "صحیح" کہہ کر پیش کرتی رہیں، ان کے تباہ کن مضمرات کو نظر انداز کرتی رہیں۔ علماء نے ہمیشہ اسناد کی طرف اشارہ کیا: "ہم نے صرف ثقہ راویوں سے لیا ہے۔" مگر اگر متن کو مرکزی حیثیت دی گئی ہوتی، تو انہیں ان احادیث کو قبول یا رد کرنے کے اخلاقی اثرات کا سامنا کرنا پڑتا۔ انہیں قرآن کی روشنی میں جانچ کر فیصلہ کرنا پڑتا—اور شاید حکمرانوں کے غضب کا بھی سامنا۔ مگر وہ اس ذمہ داری کے لیے تیار نہ تھے۔ نتیجہ: ایک متن-مرکوز اخلاقی تجزیہ کی ضرورت اب وقت آ گیا ہے کہ حدیثی روایت کو ایک نئے زاویے سے دیکھا جائے—ایسے زاویے سے جو صرف اسناد پر نہیں بلکہ قرآن، اخلاق، تاریخ اور عقل کی روشنی میں متن کے تجزیے پر مبنی ہو۔ صرف اسناد پر اعتماد تب تک بے معنی ہے جب تک وہ ایسے مواد کی تائید کرے جو قرآن سے متصادم ہو یا ظلم کو تحفظ دے۔ ایسی کوئی بھی حدیث جو صرف منافقین کی نسلوں کو تحفظ دینے کے لیے ہو، اور قرآن کے اخلاقی اصولوں کے خلاف ہو، وہ مشکوک ہے—چاہے اس کا اسناد کتنا ہی "صحیح" کیوں نہ ہو۔ ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an independent researcher and Quran-centric thinker whose work bridges faith, reason, and contemporary knowledge systems. Through a method rooted in intra-Quranic analysis and scientific coherence, the author has offered ground-breaking interpretations that challenge traditional dogma while staying firmly within the Quran’s framework. His work represents a bold, reasoned, and deeply reverent attempt to revive the Quran’s message in a language the modern world can test and trust. URL: https://www.newageislam.com/debating-islam/hadith-methodology-historical-consequences-reappraisal/d/136380 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

Motormouth Hindu Babas

By Sumit Paul, New Age Islam 2 August 2025 Recently, a misogynist uncouth Hindu baba, Aniruddhacharya said something very derogatory about young women and cast aspersions on their character. Soon a 'Peela Baba' Premanand from Mathura-Vrindavan jumped on the bandwagon and endorsed what Aniruddhacharya said. "Peela Baba," who generously smears Haldi (turmeric) on his face and forehead, said that most of the girls were 'impure'. In other words, today's girls aren't Virgo Intacta. After that, one more baba and Krishna Bhakt of ISKCON, Amogh Leela Prabhu and one dubious Sadhvi also endorsed the demeaning and misogynistic views of Aniruddha and "Peela Baba." The point is: Who're they to decide the character of girls? Are these tartuffians custodians of moral values? Who a woman sleeps with is her lookout, choice and preference. How many boyfriends does a young woman have shouldn't be someone else's concern. These Babas needn't worry. Nor should they opine as if they've been appointed by the government of India as moral guardians. In this age of contraceptives, Babas must refrain from condemning ' intimacy.' That doesn't mean libertinism or bohemianism should be encouraged. The point is, sexually aware people mustn't be instructed how to behave in bed. They know their onions. But one must add that more than these faux Babas, masses are to be blamed. No one knew this "Peela Baba" until a couple of years ago. On one fine day two years ago, the former cricketer Virat Kohli and his superstitious wife Anushka visited Premanand baba's Vrindavan ashram and catapulted him (Premanand) to 'spiritual stardom.' Since then, this baba in yellow robes and rustic Hindi, has been hoodwinking his credulous followers who're ready to eat out of the palm of his hand. Sadly, the entire country has become cloyingly religious and embarrassingly superstitious fraud. Even 'educated' people are making a beeline for these frauds. Spawned by social media, these Babas are having a field day. Frustrated, unemployed and brainless people visit these dubious Babas to receive 'blessings' and listen to their religious inanities and esoteric mumbo-jumbo. These Babas enjoy political patronage as well. So, they get away with blue murder. Followers of all faiths in India seriously lack scientific temperament. So, whatever these Babas and spiritual gurus say, instantaneously becomes a Gospel Truth for the gullible people who're drunk on god and obscurantism and have no brains of their own. Otherwise also, masses are asses. They cannot think on their own. It's, therefore, time for all girls and women to unite and condemn these MCPs for their irresponsible and highly biased utterances. People must banish these hypocrites to far away islands but who'll exile them when the majority is so steeped in superstitions? This is a million-dollar poser. ----- 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/motormouth-hindu-babas/d/136379 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

Nand Rishi (Sheikh Nuruddin Nurani) A Great Sufi Saint And Poet Of Kashmir, A Symbol Of Hindu-Muslim Spiritual Unity

By Altamash Ali, New Age Islam 2 August 2025 Life and back ground Nund Rishi (1377–1438), also known as Sheikh Noor-ud-Din Noorani or Nund Lal, was a Kashmiri Sufi mystic, poet, and preacher born in Khee Jogipora, Kulgam Main Points: 1. Life and Background: Nund Rishi (1377–1438), also known as Sheikh Noor-ud-Din Noorani or Nund Lal, was a Kashmiri Sufi mystic, poet, and preacher born in Khee Jogipora, Kulgam. Influenced by Lal Ded, he renounced worldly life for asceticism, shaping his inclusive spiritual outlook. 2. Rishi Order: He founded the Rishi order, a syncretic Sufi tradition blending Islamic principles with Kashmir’s Hindu and Buddhist ascetic practices, emphasizing austerity, vegetarianism, and social service. 3. Hindu-Muslim Unity: Nund Rishi promoted religious harmony, with verses like, “We are children of the same parents, why this divide of Hindu and Muslim?” His teachings attracted both Hindus (as Nund Lal) and Muslims (as Sheikh-ul-Alam), symbolizing Kashmiriyat. 4. Poetry and Literary Impact: His shruks in Kashmiri, compiled in works like Noornama are among the earliest Kashmiri literary works. They address social equality, environmentalism, and religious tolerance, remaining culturally significant. 5. Legacy: Revered as Alamdar-e-Kashmir Nund Rishi’s teachings shaped Kashmiri identity. His influence persists through translations, books like Nund Rishi: Poetry and Politics in Medieval Kashmir (2023), and his credited Kashmiri Quran translation. Over 900,000 attended his funeral in Charar-e-Sharif. ----- Nand Rishi, also known as Sheikh Noor-ud-Din Noorani, Alamdar-e-Kashmir, or Nund Lal, was a revered Sufi mystic, poet, and Islamic preacher in Kashmir, living approximately from 1377 to 1438. He founded the Rishi order, a unique Sufi tradition that blended Islamic principles with Kashmir’s ancient spiritual practices. His teachings and life symbolize Hindu-Muslim unity, emphasizing humanism, religious tolerance, and social justice. Below is a detailed exploration of Nund Rishi’s philosophy and influence, particularly in the context of Hindu-Muslim harmony.Birth and Family Nund Rishi was born in 1377 in Khee Jogipora village near Kulgam, Kashmir. His father was Salar Sanj, and his mother was Sadra (also called Sadra Moji or Sadra Deddi). His grandfather, Sheikh Salahuddin, hailed from a royal Rajput family in Kishtwar, reflecting his inclusive worldview. Popular legend states that Nund Rishi refused his mother’s milk after birth until Lal Ded (Lalleshwari), a 14th-century Kashmiri Shaivite poetess and mystic, fed him. Some scholars believe he was her disciple, inspired by the Bhakti movement, though this is debated. Lal Ded profoundly influenced his spiritual growth.As a teenager, Noor-ud-Din was apprenticed to merchants. He married Zai Ded from Dadasara village in Tral, with whom he had two sons and a daughter. However, he later renounced worldly life to embrace asceticism. Nund Rishi was a staunch advocate of religious unity. One of his famous verses states: “We are children of the same parents, Why then this divide of Hindu and Muslim? Worship only God; We came into this world as partners.” This reflects his belief in the spiritual unity of all religions. Rishi Order Nund Rishi founded the Rishi order, a syncretic Sufi tradition that integrated Islamic principles with Kashmir’s Buddhist and Hindu ascetic practices. The order emphasized austerity, vegetarianism, and social service. Hindus revere him as Nund Lal or Sahajanand, and many Kashmiri Pandit families are connected to his teachings. His rejection of idol worship and caste appealed to Hindu ascetics and Shaivites. Muslims honour him as Sheikh-ul-Alam (“spiritual guide of the world”) and Alamdar-e-Kashmir (“flagbearer of Kashmir”). Muslim scholars like Mir Sayyid Ali Hamadani’s son and Sayyid Hussain Simnani engaged with him. Poetry and Legacy Nund Rishi’s poems, known as Shruks, are among the earliest examples of Kashmiri literary tradition and remain popular in oral tradition. They strengthened Kashmiri identity and fostered religious tolerance, forming the foundation of Kashmiriyat—the syncretic spirit of Kashmiri culture. His poetry addressed themes like social equality, environmental conservation, and religious harmony. Examples include: “We are children of the same parents, Why this divide of Hindu and Muslim? Recognize the truth before God, The Lord of Hindu and Muslim is one.” And: “Grain will survive only if forests survive, Else what will become of the world?” His Shruks are compiled in texts like Noor Nama or Sheikh-ul-Alam. In 2015, the University of Kashmir translated around 300 Shruks into Urdu. His verses remain relevant for their focus on social justice, environmentalism, and interfaith unity. Nund Rishi is central to Kashmiri identity and Sufism. He is traditionally regarded as the founder of the Rishi order, a syncretic Sufi tradition blending Islam with Kashmir’s pre-Islamic mysticism. Alongside Lal Ded, he is celebrated as one of Kashmir’s greatest saints, pioneers of a local devotional culture. Scholar Abir Bazaz notes that Kashmiris honour Nund Rishi as Alamdar-e-Kashmir and Sheikh-ul-Alam. His life stories transcend religious boundaries—Hindus affectionately call him Nund Lal, and many Kashmiri Pandit families trace oral traditions linked to him. His message attracted followers from diverse faiths. Biographers note that local Hindu ascetics, yogis, Pandits, and Muslim missionaries were drawn to him. Bazaz observes that notable figures like Mir Mohammad Hamadani and Sayyid Hussain Simnani developed ties with him. Hindu ascetics and Kashmir Shaivites also became his followers. The title “Rishi,” derived from the Sanskrit term for sage, reflects his inspiration from both Islamic and Hindu mystical traditions. As an ascetic, he subsisted on a cup of milk daily and later survived on water alone. Cultural and Literary Impact Nund Rishi’s Kashmiri poetry is renowned for its spiritual and philosophical depth, emphasizing inner devotion and the unity of religions. His works hold enduring cultural and religious significance in Kashmir. Several books explore his legacy. A notable work is Kalam-e-Sheikh-ul-Alam. In 2023, academic Abir Bazaz published Nund Rishi: Poetry and Politics in Medieval Kashmir, focusing on his life and poetry. In 2024, poet and professor Shafi Shauq released Nund, discussing Nund Rishi’s poetry with English translations. Nund Rishi is also credited with translating the Quran into Kashmiri, enhancing its accessibility. His poetry’s aesthetic beauty and philosophical depth are analysed in depth in these works, which also explore his influence on Kashmiri society and his engagement with medieval Kashmir’s political dynamics. Through meticulous research and engaging prose, authors have woven a complex tapestry of history, mysticism, and poetry that defines Nund Rishi’s legacy. Death and Legacy Nund Rishi passed away in 1438 at around 63 years of age. Local tradition holds that over 900,000 people gathered in Charar-e-Sharif for his funeral over two days, reflecting his widespread reverence. His teachings continue to inspire Kashmir’s syncretic culture, making him a timeless symbol of unity and spirituality. URL: https://www.newageislam.com/islamic-personalities/nand-rishi-nurani-sufi-saint-kashmir-hindu-muslim-spiritual/d/136378 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

From Bilgram to Eternity: Unveiling the Metaphysical Depths of Qadr Bilgrami

By Syed Amjad Hussain, New Age Islam 2 August 2025 Qadr Bilgrami, a forgotten Urdu poet from Bilgram, wove mystical depth and spiritual yearning into classical verse, offering timeless reflections on divinity, ego, and existence through soulful, Sufi-inspired poetry. Main Points: 1. Qadr Bilgrami masterfully blended classical Urdu poetic form with the spiritual depth of Sufi mysticism, creating verses that resonate with inner yearning and metaphysical reflection. 2. His poetry frequently explores timeless themes such as ego annihilation (fanā), divine omnipresence, and spiritual detachment from worldly illusions. 3. His Ghazal “Khas Us Ka Makān Nahīn” stands out as a meditation on the divine, using minimal but powerful language to convey deep truths about existence and the unseen. 4. Despite the depth and originality of his voice, Qadr Bilgrami remained largely unnoticed in mainstream literary circles, perhaps due to his spiritual inwardness and lack of self-promotion. 5. Today, his work feels especially relevant, offering gentle resistance to materialism and reminding us that Urdu poetry holds treasures far beyond romantic expression, it is also a mirror for the soul. ----- Introduction In the noble tradition of classical Urdu poetry—where Mirza Muhammad Rafi Sauda, Mir Taqi Mir, and Mirza Ghalib's names ring with timeless glory—there have been lesser-known voices whose poems abound in spiritual wisdom, philosophical depth, and gentle revolt. Among the unobtrusive torchbearers is Qadr Bilgrami (1833–1884), a poet of mystical bent and metaphysical force, whose poetry deserves to be rediscovered. Born as Syed Ghulam Hasnain in Bilgram also known as Bilgram Sharif, an ancient town in the Hardoi district of Uttar Pradesh, Qadr Bilgrami was the product of a cultural heritage in which Persianate literary taste merged with Indo-Islamic Sufi spiritualism. He was born to Syed Khalf Ali, the son of Syed Karamat Ali who was a descendant of Hazrat Meer Syed Abul Waheed Bilgrami Shahidi. His poetry represents both these worlds—formally classical, content-wise mystical, and highly personal in tone. A Poet of the Soul According to Sufinama and early anthologies like Intekhab-e-Sukhan (Jild 9), Bilgrami's poetry is steeped in the introspective traditions of Fana (self-effacement) and Baqa (spiritual subsistence). He was writing at a time when Urdu poetry was transitioning from Rekhta into a more sophisticated, metaphysically-oriented form. His voice tells the tale—a voice drenched in yearning for the divine, disconnection, and silent questioning. Although biographical information is limited, it is believed that Qadr was exposed to Persian, Arabic, and Dakhni conventions of poetry, but used them to create something new and distinctively his own: poetry that expresses the Sufi search, existential introspection, and also gentle criticism of worldly values. His Representative Ghazal His most well-known work, perhaps, is the Ghazal “Khas Us Ka Makān Nahīn” ("He has no special dwelling"), a profoundly spiritual meditation on the transience of existence and the ubiquity of the Divine. It is written in the form of successive couplets that are metaphysical but grounded in ordinary emotional conflict—Sufi idiom-like but distinctive in tone. Some choice couplets and their translations: Jo Hai 'Arsh Par Vahī Farsh Par Koī Ḳhās Us Kā Makāñ Nahīñ (He who sits upon the Throne also strolls the Earth—He does not need a great palace.) Vo Yahāñ Bhī Hai Vo Vahāñ Bhī Hai Vo Kahīñ Nahīñ Vo Kahāñ Nahīñ (He is here, He is there, He is nowhere, and yet He is everywhere.) Maiñ Vo Sarv-e-Bāġh-e-Vajūd Huuñ Maiñ Vo Gul Huuñ Sham'-e-Hayāt Kā (I am that cypress in the garden of existence, I am the blossom of the blaze of life.) Kidhar Uḍ Gayā Mirā Qāfila Ki Zamīn Phat Ke Samā Gayā (Where did my caravan disappear? As if the ground swallowed it up.) Na Ġhubār Uthā Na Jaras Bajā Kahīñ Naqsh-e-Pā Kā Nishāñ Nahīñ (No dust was raised, no bell tolled—there is no trace, no footprint behind.) (Kabhi Us Kā Beḍā Na Pār Ho Jo Murīd-e-Pīr-e-Muġhāñ Nahīñ No vessel comes to shore if it is not steered by the master of wine—the Pir-e-Mughān.) Utho 'Qadr' Un Pe Na Jaan Do Ajī Jaan Hai To Jahān Hai (Arise, Qadr! Don’t sell your life for them—where there is life, there is a world.) Philosophical and Mystical Framework Qadr Bilgrami’s work is soaked in Sufi allegory and metaphysical inquiry. In his verses, the spiritual and the mundane collapse into one. His references to the Pir-e-Mughān (Master of the Wine, a classical Sufi metaphor) evoke the imagery used by Hafiz Shirazi and Mirza Ghalib, yet he uses it without ornamentation—his style is pared down, minimalist, but potent. His tone veers between awe and anguish, submission and assertion. The constant repetition of themes such as ego annihilation, unknowability of the divine, and spiritual detachment position him in a tradition of poets who wrote not only to please the ear, but to probe final truths. His Ghazals are not intended to amuse, but to engage and invite interior reflection. Legacy and Contemporary Relevance Though Qadr Bilgrami never gained mass popularity, his poetry speaks in the voice of a spiritual reformer, a traveller of the inward journey. In an age when materialism prevails and spirituality tends to become commodified, his voice—humble but regal—remains a necessary counterpoint. He might not have established a Khanqah or gathered disciples, but his quill was his pilgrimage. His couplets are spiritual proverbs, worthy of being included in literary courses as well as Indo-Islamic intellectual studies. His notable book includes Kulliyaat-e-Qadr, Ejaz-e-Khusrawi, Intikhaab-e-Deewan-e-Qadr Bilgrami, Qawaid-ul-Arooz, Atar-e-Majmua, Tibb-e-Islami Ka Encyclopedia and others. His work is a reminder that Urdu poetry is not merely a tool of romantic expression but also a storehouse of philosophical and mystical wisdom. In the modern rediscovery of Sufism as a healing power, such poets as Qadr Bilgrami must be rediscovered—not only as poets, but as voices of inner reform. References: Qadr Bilgrami on Sufinama and Rekhta Intekhab-e-Sukhan Jild 9 Saadat-e-Bilgram by Roshan Ali Zaidi Wasti ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is the author of 'Bihar Aur Sufivad', a research book based on the history of Sufism in Bihar. Note: This is the first-ever article available about Syed Ghulam Hasnain Qadr Bilgrami on the Internet. URL: https://www.newageislam.com/islamic-personalities/bilgram-eternity-metaphysical-depths-qadr-bilgrami/d/136377 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 SP Mookerjee’s Contribution To Asomiya

By Nava Thakuria, New Age Islam 2 August 2025 One of India’s greatest patriots, educationists, committed politicians and fearless campaigners for national unity and integrity, Dr Syama Prasad Mookerjee was recently remembered for his exceptional contributions to the country in general and Assam in particular. The regional centre of Indira Gandhi National Centre for the Arts in collaboration with Assam directorate of Museums, Indigenous and Tribal Faith and Culture organized the program on 31 July 2025 in the city. Chairing the event, Dr Nilima Bhagabati, a retired professor of Gauhati University, termed SP Mookerjee as a courageous son of Bharat, who did not hesitate to speak the truth irrespective of any consequences. The award winning academician in the field of research and a vice-president of Akhil Bharatiya Sikshan Mandal, Prof Bhagabati profoundly stated that Mookerjee sacrificed his life for the unity and integrity of motherland. His clarion call for rejecting two Constitutions and two flags in one country (referring to Jammu & Kashmir) made ripples among the Indians, she asserted, adding that the young people should study and realize the sacrifice of freedom fighters to make India a sovereign nation. Pursuing a brilliant academic career, Mookerjee became the youngest vice-chancellor of Calcutta University in 1934 at the age of 33. Starting his political career in 1929 as a member of the Indian National Congress, Mookerjee served in both provincial and central governments as minister. Born in a Bengali family of Ashutosh Mookerjee on 6 July 1901, Syama Prasad started practicing as an advocate in Calcutta High Court and subsequently became a barrister. Following the consultation and support from Rashtriya Swayamsevak Sangh (then chief Madhav Sadashiv Golwalkar), he founded the Bharatiya Jana Sangh (mother of current-day Bharatiya Janata Party) in 1951 after deserting Hindu Mahasabha. Married to Sudha Devi, the couple left behind two sons and two daughters. Gracing the function as the chief guest illustrious Assamese cultural personality Pranjal Saikia paid tributes to Mookerjee for his unconditional support to Assam and Asomiya in a critical juncture of time. Earlier the sacred Bonti (lamp) was lit in front of a Mookerjee’s portrait by the distinguished guests in presence of IGNCA-RC director Dr Sapam Ranabir Singh. Mita Nath Bora, a researcher on Dr Mookerjee, in her speech recollected his role (along with that of Netaji’s elder brother Sarat Chandra Bose) in saving Assam from being included into East Pakistan (now Bangladesh) during the partition. She also added that many Assamese luminaries including Gandhian freedom fighter Pushpalata Das accorded that Assam could have been saved by Gopinath Bordoloi and a few freedom fighters, as Mookerjee supported and strategized the fight at the initial stage. Mookerjee also advocated for Asomiya to be the official language of Assam, added Ms Bora. During his tenure as Calcutta University vice-chancellor, Dr Birinchi Kumar Baruah was appointed as the first Assamese educator in the prestigious university to teach Asomiya. Mookerjee resigned from the Jawaharlal Nehru-led interim government as a minister, raising his opposition to the 1950 agreement with Liaquat Ali Khan, where it was agreed that J &K would have special status and a separate flag. Later opposing the permit system, Mookerjee marched to the frontier province and subsequently he was arrested. During his days in Srinagar he died under mysterious circumstances on 23 June 1953. No post-mortem was carried out and the authority did not allow the body to be carried to New Delhi (rather his mortal remains were directly flown to Calcutta). His mother Jogmaya Devi with many others demanded an inquiry into Mookerjee’s unexplained death. But Nehru did not endorse it. He was against the partition, but when it became imminent, Mookerjee insisted on retaining Hindu/Sikh majority localities of Bengal and Punjab with India. Demanding strongly to keep the western portion of Bengal (now named as West Bengal/ Paschim Banga) away from the clutches of Muslim League, he saved this Indian State from becoming a part of modern-day Bangladesh. As a speaker in the meeting, this writer asserted that credit should go to Mookerjee for West Bengal being an integral part of India and that he should be regarded as the founder of Paschim Banga. Moreover, with the entire Bengal going to East Pakistan, the north-eastern region would have been completely isolated from the rest of India (not even connected by the narrow Siliguri corridor). URL: https://www.newageislam.com/current-affairs/sp-mookerjee-contribution-asomiya/d/136376 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 Six Silent Witnesses: How Empire Froze the Hadith and Buried the Qur’an’s Moral Voice

By Naseer Ahmed, New Age Islam 1 August 2025 This is in continuation of my article: Rewriting the Future: How Political Hadiths Forged our Past - Sanctifying Betrayal. Hadith scholarship is celebrated as one of the crowning achievements of Islamic civilisation. But pause a moment and ask: why did all six canonical hadith collections emerge within a narrow 50-year window—some 250 years after the Prophet’s death—and never again? Why Not Before? Why Nothing Of Canonical Value After? The answer is chilling in its simplicity: by that time, the political narrative was sealed, the theological red lines drawn, and the sword unsheathed against dissent. The Umayyads had already cursed Ali from the Mimbar for 60 years. The Abbasids replaced the cursing with selective praise, but only to appropriate his legacy while protecting their own power. No hadith could contradict the state’s creed. The ink of scholarship had to align with the blade of empire. Now ask a second question: why were all six compilers—Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasa’i, and Ibn Majah—from Persia or Central Asia? Why not a single Arab from Mecca, Medina, or Damascus? Is it plausible that the people closest to the Prophet, geographically and genealogically, had nothing to contribute? Or is it more likely that Arab memory was too dangerous, too vivid in its knowledge of betrayal, too intimate with the slanders, silences, and censored truths? Only one major compiler was Arab: Ahmad ibn Hanbal. His reward? Torture, prison, and humiliation during the Abbasid Inquisition (Mihna) under Caliph al-Ma’mun. The message was clear: if you’re Arab and honest, you’re a threat. If you’re Persian, precise, and politically safe, you’re canon. And so the Six Books became six pillars—not of the Prophet’s living voice, but of a carefully engineered theology. A theology that upheld the power of the Umayyads and Abbasids, and buried the Qur’an’s moral urgency beneath chains of narration. These collections included: • No open condemnation of the attack on Fatima’s house. • No clear affirmation of Ali as the one to whom the Prophet gave the banner of truth. • No mention of the 60-year campaign of cursing Ali from the mimbar—documented by historians like Ibn Sa’d and al-Tabari. • Certainly no hadith denouncing Muawiyah’s rebellion—because Muawiyah had already become “respectable.” The compilers were meticulous men. But they worked under an unspoken fatwa: Thou shalt not challenge the rulers. Thou shalt not contradict the early caliphs. Thou shalt collect only that which fortifies Sunni orthodoxy and Abbasid legitimacy. So they focused on Isnad (chain of transmission), and conveniently ignored Matn (meaning). But Isnad can be forged. A single liar in the chain renders a hadith false, but what if the liar is respected? What if Muawiyah himself, a political manipulator par excellence, is considered a Sahabi whose word must never be questioned? Then his words—quoted through Abu Hurairah—become “Saheeh,” even if Abu Hurairah never said them. The followers of Muawiyah, by definition should be hypocrites, but are revered by Sunnis as Sahabis, who now populate the isnad of sacred texts. And so lies became canon, and canon became creed. After the six books were sanctified, the tradition was frozen. No scholar dared challenge the Six. You could comment, compare, cross-reference—but never contradict. To question was to invite Takfir. Or worse. And so the moral imagination of Islam began to atrophy. The Qur’an’s fiery critique of hypocrisy (63:1), tyrants (28:4), tribal arrogance (49:11), and religious corruption (2:79) was muffled—drowned in a flood of “narrations” that upheld the very structures the Qur’an condemned. But the Qur’an endured. Unedited. Unpulpitised. Unafraid. It still calls: • To justice—even against our own (4:135), • To speak the truth without fearing rulers (33:39), • To use reason over ritual (10:100), • And to seek salvation through sincerity—not sect (2:62). Hadith can illuminate. But it cannot override the Qur’an. It may explain—but it must never contradict. It’s time we stopped confusing political orthodoxy with moral truth. It’s time we stopped reading history through the eyes of empires. It’s time we remembered the Prophet didn’t come to build sects, but to free the human soul. It’s time to return to the only text that was never forged in the court, never filtered through the palace, never buried under partisan silence: The Qur’an. ----- یادگار چھ گواہ: خلافت نے حدیث کو منجمد کیا اور قرآن کی اخلاقی آواز کو دفن کر دیا مصنف: نصیر احمد حدیث کی علمیت کو اسلامی تہذیب کی عظیم ترین کامیابیوں میں شمار کیا جاتا ہے۔ مگر ذرا رک کر سوچیے: چھوں مستند حدیث مجموعے صرف پچاس برسوں کے مختصر عرصے میں کیوں سامنے آئے—اور وہ بھی رسول اکرم ﷺ کی وفات کے ڈھائی سو سال بعد؟ پہلے کیوں نہیں؟ بعد میں کوئی مستند مجموعہ کیوں نہیں؟ اس کا جواب حیران کن حد تک سادہ ہے: اس وقت تک سیاسی بیانیہ طے ہو چکا تھا، عقیدے کی سرخ لکیریں کھینچ دی گئی تھیں، اور اختلافِ رائے کے خلاف تلوار نیام سے باہر آ چکی تھی۔ اموی خلافت ساٹھ برس تک منبروں سے علیؓ پر لعنت بھیجتی رہی۔ عباسیوں نے لعنت کو جزوی مدح سے بدل دیا—مگر صرف اس لیے کہ وہ علیؓ کی میراث کو اپنے اقتدار کے لیے استعمال کر سکیں۔ ایسی کوئی حدیث قبول نہیں کی جا سکتی تھی جو ریاستی عقیدے سے ٹکرائے۔ علم کی روشنائی کو سلطنت کی تلوار کے ساتھ ہم آہنگ ہونا تھا۔ اب دوسرا سوال کیجیے: حدیث کے چھوں بڑے مرتبین—بخاری، مسلم، ترمذی، ابوداؤد، نسائی، اور ابن ماجہ—سب فارس یا وسطی ایشیا سے تھے۔ مکہ، مدینہ یا دمشق سے کوئی عرب کیوں نہیں؟ کیا یہ ممکن ہے کہ جو لوگ رسول ﷺ کے جغرافیائی و نسلی طور پر سب سے قریب تھے، ان کے پاس کوئی قابل قدر روایت نہ ہو؟ یا یہ زیادہ قرین قیاس ہے کہ عربوں کی یادداشت بہت خطرناک تھی—کہ وہ خیانت، بہتان تراشی، خاموشیوں، اور سنسر شدہ سچائیوں سے بہت زیادہ واقف تھے؟ صرف ایک بڑا مرتب عرب تھا: امام احمد بن حنبل۔ اور اس کا انعام؟ عباسی خلیفہ مامون کے دور کی 'محنہ' کے دوران قید، تشدد، اور ذلت۔ پیغام واضح تھا: اگر تم عرب ہو اور سچے ہو، تو خطرہ ہو۔ اگر تم فارسی ہو، محتاط اور سیاسی طور پر محفوظ ہو، تو معتبر ہو۔ یوں یہ چھ مجموعے چھ ستون بن گئے—مگر نبی ﷺ کی زندہ آواز کے نہیں، بلکہ ایک محتاط طور پر تیار کردہ الٰہیات کے۔ ایسی الٰہیات جو امویوں اور عباسیوں کی طاقت کو سہارا دے، اور قرآن کی اخلاقی تڑپ کو سند کے زنجیروں تلے دفن کر دے۔ ان مجموعوں میں شامل نہیں تھا: • فاطمہؓ کے گھر پر حملے کی کھلی مذمت، • علیؓ کو حق کا علمبردار ماننے کا واضح اعتراف، • علیؓ پر منبروں سے ساٹھ سالہ مہم کا کوئی تذکرہ—حالانکہ اسے ابن سعد اور طبری جیسے مؤرخین نے درج کیا ہے، • اور قطعاً نہیں، معاویہؓ کی بغاوت کی مذمت—کیونکہ معاویہؓ کو اب “قابل احترام” بنا دیا گیا تھا۔ مرتبین انتھائی دقیق تھے، مگر ایک غیر علانیہ فتویٰ کے ماتحت: حاکموں کو چیلنج نہ کرو۔ پہلے خلفا سے اختلاف نہ کرو۔ وہی جمع کرو جو سنی عقیدے اور عباسی اقتدار کو مضبوط کرے۔ چنانچہ ان کا زور صرف اسناد (راویوں کی زنجیر) پر تھا، مفہوم (متن) پر نہیں۔ مگر سند تو گھڑی جا سکتی ہے۔ سلسلہ میں ایک جھوٹا راوی پوری حدیث کو مشکوک بنا دیتا ہے، لیکن اگر جھوٹا باعزت سمجھا جائے تو؟ اگر خود معاویہؓ—جو سیاست کے ماہر ترین چالاک تھے—کو “صحابی” مانا جائے، جن کی بات پر سوال نہیں اٹھایا جا سکتا؟ تو پھر ان کی باتیں—ابو ہریرہ کے ذریعے—“صحیح” بن جاتی ہیں، خواہ ابو ہریرہؓ نے وہ بات کبھی کہی بھی نہ ہو۔ معاویہؓ کے پیروکار، جو اصولی طور پر منافق کہلانے چاہئیں، اہل سنت کے نزدیک صحابہ بن گئے، اور وہی صحابہ اب احادیث کی اسناد میں نظر آتے ہیں۔ یوں جھوٹ روایت بن گیا، اور روایت عقیدہ۔ جب چھ مجموعے مستند قرار پا گئے، تو روایت کا دریا منجمد ہو گیا۔ اب کوئی عالم ان چھ کتابوں کو چیلنج نہ کر سکا۔ تشریح ہو سکتی تھی، تقابل ہو سکتا تھا، مگر اختلاف؟ ہرگز نہیں۔ اختلاف کفر کا دروازہ کھولتا تھا۔ یا اس سے بھی بدتر۔ نتیجہ؟ اسلام کی اخلاقی بصیرت ماند پڑنے لگی۔ قرآن کی منافقت (63:1)، ظالم حکمرانوں (28:4)، قبیلہ پرستی (49:11)، اور مذہبی دھوکہ بازی (2:79) پر تند و تیز تنقید —ان سب کو دبا دیا گیا۔ ان کے اوپر روایتوں کا سیلاب آ گیا، جو انہی طاقت کے ڈھانچوں کو سہارا دیتا تھا، جن کی قرآن نے مذمت کی تھی۔ لیکن قرآن باقی رہا۔ بغیر ترمیم کے۔ بغیر منبر کے تابع۔ بغیر خوف کے۔ قرآن آج بھی پکار رہا ہے: • عدل کی طرف—خواہ اپنے خلاف ہی کیوں نہ ہو (4:135) • سچ کہنے کی طرف—حکمرانوں سے ڈرے بغیر (33:39) • عقل کو فوقیت دینے کی طرف—رسم و رواج پر نہیں (10:100) • نجات کی طرف—اخلاص سے، نہ کہ فرقے سے (2:62) حدیث روشنی ڈال سکتی ہے، مگر قرآن کو پیچھے نہیں چھوڑ سکتی۔ وہ وضاحت دے سکتی ہے، مگر قرآن سے متصادم نہیں ہو سکتی۔ اب وقت آ گیا ہے: • کہ ہم سیاسی عقیدے کو اخلاقی سچائی نہ سمجھیں۔ • کہ ہم تاریخ کو سلطنتوں کی آنکھ سے پڑھنا بند کریں۔ • کہ ہم یاد کریں: نبی ﷺ فرقے بنانے نہیں، انسانوں کو آزاد کرنے آئے تھے۔ • کہ ہم اس واحد متن کی طرف رجوع کریں جو کبھی دربار میں نہ گھڑا گیا، کبھی محل کے پردوں میں نہ چھپا، اور کبھی فرقہ وارانہ خاموشی میں دفن نہ ہوا: قرآن۔ ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an independent researcher and Quran-centric thinker whose work bridges faith, reason, and contemporary knowledge systems. Through a method rooted in intra-Quranic analysis and scientific coherence, the author has offered ground-breaking interpretations that challenge traditional dogma while staying firmly within the Quran’s framework. His work represents a bold, reasoned, and deeply reverent attempt to revive the Quran’s message in a language the modern world can test and trust. URL: https://www.newageislam.com/debating-islam/six-silent-witnesses-empire-hadith-buried-quran-moral-voice/d/136373 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