The God of Absolutes vs. The God of Reality: A Reflection on Suchocki’s Insight

By Adis Duderija, New Age Islam 23 July 2025 "God constructed through absolutes is hardly more than an invention of the human mind, whereas the God at the edges of the self confronts us in the midst of our reality." M. E. Suchocki In contemporary theology and philosophy, few statements resonate as deeply as the assertion that “God constructed through absolutes is hardly more than an invention of the human mind, whereas the God at the edges of the self confronts us in the midst of our reality.” This thought-provoking quote from process theologian and philosopher Marjory E. Suchockiinvites us to reflect on the nature of divinity and, more importantly, the implications of our understanding of God in relation to our lived experiences. The Construct of Absolutes At the heart of Suchocki’s assertion lies a critique of the notion of God as an absolute being—an omniscient, omnipotent entity defined by dogmatic principles and rigid doctrines. This image of God often emerges from religious traditions that emphasise certainty, clarity, and unwavering truth. It presents a God who is a distant ruler, a cosmic architect who has crafted a universe governed by fixed laws and immutable truths. However, Suchocki’s perspective challenges this static portrayal. The God of absolutes, stripped of the nuances of human experience, becomes a construct, a mental framework created to impose order on the chaos of existence. This construct serves specific purposes: it provides comfort in times of uncertainty, establishes moral guidelines, and promotes community cohesion. Yet, it also risks oversimplifying the divine and reducing the complexity of faith to a set of unyielding principles. The God at the Edges In contrast to the God of absolutes, Suchocki introduces the idea of a God who exists at the edges of the self. This God is not confined to abstract definitions or theological systems; rather, it is found in the messiness of human life. It is in the moments of doubt, suffering, joy, and love that we encounter this divine presence. This God challenges us to confront our vulnerabilities and uncertainties. It invites us to explore the depths of our existence, recognizing that faith is not about unwavering certainty but about navigating the complexities of life. In this view, God becomes a companion on our journey, walking with us through our struggles and triumphs, rather than a distant observer dictating our paths. The Intersection of Faith and Experience The God at the edges of the self encourages a dynamic relationship between faith and experience. It emphasises that spirituality is not merely a set of beliefs but a lived experience that unfolds in real-time. This perspective aligns with the growing recognition among theologians and philosophers that faith must be contextualised within the realities of our lives. Embracing Suchocki’s insight also means recognising the value of doubt and uncertainty in our spiritual journeys. The God of absolutes often demands certainty and unwavering faith, creating a binary between belief and disbelief. This perspective can lead to spiritual paralysis, where individuals feel compelled to conform to rigid doctrines, fearing the consequences of questioning or exploring alternative views. However, the God at the edges of the self invites doubt as a legitimate part of faith. It acknowledges that uncertainty can be a catalyst for deeper understanding and growth. In grappling with questions and doubts, we open ourselves to a more profound engagement with the divine. This God encourages exploration and dialogue, fostering a faith that is alive, evolving, and deeply personal. Moreover, Suchocki’s concept of the God at the edges of the self highlights the importance of community in our spiritual journeys. The God of absolutes often exists within the confines of individual belief systems, leading to divisions and exclusion. In contrast, the God who confronts us in our reality compels us to engage with others, to listen to diverse experiences, and to recognise the interconnectedness of humanity. Through these interactions, we can discover a richer and more nuancedunderstanding of God that transcends individual constructs and embraces the complexity of human existence. Mary E. Suchocki’s insight into the nature of God serves as a powerful reminder of the limitations of absolute constructs. As we navigate the complexities of our lives, we are invited to encounter a God who exists not in the confines of dogma but at the meeting point of our realities. This God challenges us to embrace our doubts, engage with our communities, and find meaning in the messiness of existence. Ultimately, the God at the edges of the self offers a profound opportunity for transformation. It asks us to reconsider our assumptions, to explore our spirituality with openness and curiosity, and to recognise that the divine is not a distant concept but a living presence woven into the fabric of our lives. In doing so, we can cultivate a faith that is not only intellectually robust but also deeply rooted in our shared humanity. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/spiritual-meditations/god-absolutes-reality-suchocki-insight/d/136261 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

Promoting Tolerance Through the Study of Religions: A Scholarly and Historical Perspective

By Dr. Zafar Darik Qasmi, New Age Islam 23 July 2025 The study of religions fosters social tolerance, mutual respect, and peace. Muslim scholars promoted interfaith understanding through translation, comparative study, and respectful engagement with diverse religious traditions. Main Points: 1. Religious studies help eliminate hate and violence by promoting tolerance and peaceful coexistence in society. 2. Abbasid-era scholars translated texts to introduce diverse beliefs, boosting interfaith respect and cultural exchange. 3. Muslim thinkers like Al-Biruni, Akbar, and Dara Shikoh advanced tolerance through interfaith translations and research. 4. Maulana Gilani highlighted similarities between Islamic monotheism and Hindu beliefs, supporting theological common ground. 5. Sulaiman Nadvi recognized Hindus as resembling People of the Book, encouraging respectful religious classification. ----- One important aspect of the study of religions is tolerance. Religions have been studied not only for academic interest but also to promote the idea of peaceful coexistence and mutual respect in society, and to eliminate hatred and violence committed in the name of religion. Modern research on religions has introduced new concepts and trends, which are having a significant impact on society. Tolerance brings peace, patience, and harmony. Therefore, it is important to promote this concept and take practical steps to implement it. When scholars and intellectuals work sincerely towards tolerance and mutual protection, the results are deeper and longer lasting. Hence, the importance of scholarly and research work has always been acknowledged. When seen from this angle, it becomes clear that many scholars have studied religions to promote tolerance. In this context, Khawaja Hasan Nizami's books “Krishan Jeevan” and “Hindu Dharma ki Maloomat” hold great value. Those who have studied religions with the intention of promoting tolerance have seen positive social outcomes, and such results are expected in the future as well. Looking at the contributions of Muslim scholars in this regard, it becomes evident that many great Muslim thinkers and researchers have studied religions to promote peace and harmony in society. The concept of tolerance in religious and cultural studies was also reflected in the Abbasid era through the institution known as Bayt al-Hikmah (House of Wisdom). The scholars and translators working there translated religious and spiritual texts and introduced society to diverse civilizations and religious traditions. A scholar from India was invited specifically to translate Sanskrit texts. Similarly, Christian, Jewish, and other experts like Ishaq al-Kindi were appointed and given full freedom to translate from their native languages into Arabic. When we observe the academic achievements of Bayt al-Hikmah, we see that it introduced the Muslim world to various religions and philosophies, which significantly increased the atmosphere of tolerance in that time—a light that continues to shine even today. Muslim scholars have made constant efforts throughout history to advance the idea of tolerance through religious studies. For example: Ibn Battuta's travelogue on India Al-Masudi’s "Tarikh al-Masudi" Al-Biruni’s "Tahqiq ma li-l-Hind" These works show that the scholars studied religions and philosophies to build national unity and social harmony. Similarly, during the Mughal era, emperors like Akbar promoted religious studies with the idea of tolerance. Akbar assigned Mulla Abdul Qadir Badayuni to translate the Mahabharata, Ramayana, and Atharva Veda into Persian. He even commissioned an illustrated version of the Mahabharata, on which, according to a European researcher, £40,000 was spent. Dara Shikoh, Akbar’s descendant, translated the Upanishads into Persian under the title “Sirr-e-Akbar” (The Great Secret). These efforts reflect the Muslim community's broad-mindedness in studying other religions. Yet, Muslims are often unfairly accused of being narrow-minded and lacking scholarly generosity. Today, in a multi-religious country like India, a narrative is spreading that Muslims have not deeply studied other religions. Those who make such claims are either ignorant of India’s rich historical heritage, or they do so intentionally to play the Hindu-Muslim card for political gains and to defame Muslims. The public must understand such tactics so that no one can exploit Hindu-Muslim unity for selfish interests. Elements of tolerance in religious studies are also visible in the writings of Maulana Manazir Ahsan Gilani. He wrote: “The foundation and core spirit of Qur'anic teachings is Tawhid (oneness of God). Interestingly, similar thoughts are found in the Hindu religious text Mahabharata, showing a shared belief in monotheism between Hinduism and Islam. One chapter in the Mahabharata says: ‘This Brahman cannot be shaped by any image, nor is there any likeness to it.’ This concept is mirrored in the Qur'an: ليس كمثله شي (There is nothing like Him).’” Maulana Gilani further argues that the Aryans who came to India were not non-Semitic but were in fact part of the Semitic religious tradition, which was later wrongly categorized otherwise. He adds that Islam and Hinduism share more common values than Islam and modern Christianity or Judaism. Muslims also showed tolerance in religious studies by considering Indian religious communities as close to the People of the Book. Allama Syed Sulaiman Nadvi, in his book Sirat-un-Nabi, discusses the concept of “Shibh Ahl-e-Kitab” (those resembling the People of the Book). He writes: "The Prophet ﷺ divided the world's people into four legal categories: 1. Muslims – followers of the Qur'an and other divine books. 2. People of the Book – those who follow divine books mentioned in the Qur'an. 3. Polytheists – those with no divine book or claim to revelation. 4. Resemblers of the People of the Book – those who do not accept the Qur'an, Torah, Gospel, or Psalms, but claim to follow a divine book (e.g., Sabians, Zoroastrians). During the Islamic conquests of Sindh and Turkestan, Islamic scholars placed Hindus and Buddhists under this fourth category." This article shows that the study of religions was also intended to promote tolerance and understanding among different communities and cultures. The emphasis on tolerance in interfaith studies has played a key role in reducing conflict and hostility. Therefore, we can confidently say that just as Muslims have studied other religions with an open and generous mind, it is also necessary for followers of other religions to study Islam with the same open-heartedness. Only then can true mutual respect, goodwill, and interfaith harmony be achieved. The values of tolerance in religious studies can help us create a peaceful, united, and respectful environment for all. URL: https://www.newageislam.com/interfaith-dialogue/tolerance-religions-scholarly-historical/d/136260 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

Ban And Delegitimise All Conversions

By Sumit Paul, New Age Islam 23 July 2025 In a startling crackdown under 'Operation Asmita', Agra Police has busted a religious conversion syndicate allegedly operating on an ISIS-style jihadist pattern, targeting minor girls for conversion through radicalisation and coercion. The case came to light in March 2025 when a missing persons report for two sisters was lodged at Agra's Sadar Bazar police station. The investigation unearthed links to a network with suspected Lashkar-e-Taiba (LeT) funding routed through the UAE, Canada, London, and the US. In this particular case, the elder sister, an M. Phil in Zoology pursuing her Ph.D., first came in contact with a Kashmiri woman named Saima during coaching classes in Agra. Saima allegedly convinced her to visit Kashmir in 2021, sparking her conversion. Despite being traced and brought back then, she disappeared again in March 2025, this time with her 19-year-old younger sister. Both were found in Kolkata days later. The family told India Today TV that their elder daughter had turned hostile to Hindu beliefs, abandoned family rituals, and started advocating purdah and hijab after her first disappearance. They claimed the sisters shared a room, which made the younger one vulnerable to the elder's influence. One wonders how can an 'educated' young woman, an M Phil in Zoology pursuing her Ph.D, be so naive as to relinquish her Hinduism and embrace an equally dubious religion? This is what we call religious indoctrination which is so overwhelming that it casts its spell on the victim. Agreed, there's no such thing as magic, miracle or a magical spell, but religion is still no less than a miracle or magic for those who're unevolved and gullible. Human brain functions in a very strange, rather illogical, manner. A person can solve a technical problem using the rules of Math and Physics without invoking god. Then he can go to a temple and pray for his child’s good health without invoking the logic of Math. If you're disenchanted with the faith you were born into, leave it. It's so simple. Why should you make the same mistake by accepting some other equally useless faith however exalted it may sound or appear? All man-made faiths are execrable and egregious. So are their gods and deities. It's like jumping from a frying pan into the fire. Aasmaan Se Gire, Khajoor Pe Atke. We say in Persian, Ghooz e Bala Ghooz (hump on top of a hump) or Az Mast Ke Bar Mast (It's from us that it's on us). The religiously masochistic humans love to be tormented by one or the other religion. Humans perennially suffer from psychological self-flagellation. That said, conversion syndicates are rampant in India. This case adds to a growing list of alleged forced conversion syndicates exposed in Uttar Pradesh since 2021. Earlier, Maulana Umar Gautam and Maulana Kaleem Siddiqi's networks were busted, followed by the recent Balrampur syndicate of Chhangur Baba,alias Jamaluddin. The Govt. of India or the Apex Court must pass an order, delegitimising and banning all conversions in the country. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/current-affairs/ban-delegitimise-conversions/d/136258 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

Begum Imtiaz Ali Hijab: Soaring Beyond Boundaries as a Literary Luminary and Pioneering Muslim Woman Pilot

By Afroz Khan, New Age Islam 23 July 2025 Begum Imtiaz Ali Hijab (1908–1999), a trailblazing Urdu writer and feminist, broke societal barriers as the first Muslim woman pilot of undivided India in 1936. Her romantic novels and editorship of “Tahzeeb-e-Niswan” championed women’s rights, leaving a lasting legacy in literature and aviation. Main Points: 1. Begum Imtiaz Ali Hijab (1908–1999), pioneering Urdu writer. 2. First Muslim woman pilot of undivided India (1936). 3. Edited “Tahzeeb-e-Niswan” advocating women’s rights. 4. Authored romantic novels like “Meri Nakam Mohabbat”. 5. Broke societal norms, inspired women. ----- It is the misfortune of Muslim women that in the name of their security and sometimes in the name of Islamic law, attempts have been made to limit their social role to only household responsibilities. The irony is that Muslim women have accepted this as their destiny, while the reality is that Islam has fully accepted women in their social role and has also given them equal rights. Some people with fanatic and extremist ideology tried their best to stop women from progressing but in every era, like a ray of sun, some woman came forward and broke all the restrictions and succeeded in inscribing her name in the history. In this series, another name was added "Begum Imtiaz Ali Hijab". Begum Imtiaz Ali "Hijab" was born on 4 November 1908 in Hyderabad, Deccan, (presently Telangana). Her father Syed Mohammed Ismail was the first secretary of the Deccan State, her mother was Abbasi Begum, a famous writer of her time. Her family was counted among the elite families. Begum Imtiaz was taught Urdu, Arabic and music. Begum Imtiaz's mother was herself a writer, so it was natural for her to have these qualities. Begum Imtiaz Ali started writing at a very young age. Her first novel "Meri Nakam Mohabbat" which she wrote at the age of only 12 is considered an excellent novel of romantic style. Initially, she started writing under the name of "Hijab Ismail". "Hijab" was her pen name. Her articles were published in a women's magazine called "Tahzeeb-e-Niswan". Later, she was also seen as the editor of the same magazine. Begum Imtiaz Ali wrote many famous literary works. In her work named " Pagal Khana" she expressed serious apprehension and concern about the growing technology and the nuclear dangers associated with it. Pagal Khana is an example of her dedication and foresight towards the society. In 1930, Begum Hijab married Imtiaz Ali Taj. Her husband Imtiaz Ali Taj himself was a famous writer and journalist. Taj's most famous work is the play "Anarkali" based on the life of Anarkali. He gained a lot of fame from this play. In Urdu literature, Begum Imtiaz Ali Hijab holds the position of a romantic writer. Her stories and novels are written in a very romantic style, prominent among which are "Andhi Mohabbat, Sanobar Ke Saaye, Mohabbat Ya Halaaqat, Meri Na Tamam Mohabbat, Janaza, Mami Khana Mein Ek Raat, Bimaar E Gham and Yaad E Raftagan. Begum Hijab had enriched Urdu literature with her unmatched masterpieces. Her novels hold a special and unique place in Urdu literature. When Begum Hijab became the editor of Tahzeeb-e-Niswan, she used to prominently raise the issues related to women, she used to prominently raise the issues related to women's rights and their status. Begum Imtiaz Ali Hijab's in-laws were feminist and modern thinking family, her mother-in-law Mohammadi Begum was a feminist writer and her father-in-law was Mumtaz Ali. Mumtaz Ali wrote a book named "Hukuq-e-Niswan" in which Mumtaz Ali openly expressed her views on women's rights. It is said that Sir Syed Ahmed Khan tore her work only because he found it too feminist. Begum Hijab's modern-minded in-laws always encouraged her to move forward, and as a result of their encouragement, another achievement was added to Begum Hijab's name. First Muslim Woman Pilot Of Undivided India Begum Hijab learned the nuances of flying in a flying school in Lahore during British rule in 1936 and very soon Begum Hijab completed her training and obtained a pilot's license. Her success increases even more because in those times when numerous restrictions were imposed on women, even talking about women's rights was considered a crime, progressive women were not given due respect in society, the duties of women were limited to homes. At that time, Begum Hijab started a new trend in many ways by achieving this feat. Begum Hijab also became a source of inspiration for many women. When the partition of India took place in 1947, Begum Hijab was in Lahore and she passed away on 19 March 1999. Begum Hijab was not only a unique writer but also a courageous woman who broke the shackles of society and achieved a special place in history by flying high in the sky. ----- Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education URL: https://www.newageislam.com/islam-women-feminism/begum-imtiaz-hijab-literary-luminary-woman-pilot/d/136257 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

Hazrat Sayyid Sahib Hussaini Qadri: The Sufi Luminary of Tekmal, Telangana and Spiritual Reformer of the Deccan

By Rehan Ahmed Khan, New Age Islam 23 July 2025 Hazrat Sayyid Sahib Hussaini was a much-admired Sufi saint of the 19th century belonging to present-day Tekmal, Telangana. He was a claimed descendant of the Prophet Muhammad (PBUH) and was famous for his devotion, preaching of divine oneness, and service to society. His spiritual heritage and contribution to Sufism continue to guide followers throughout South India. Main Points: 1. Hazrat Sayyid Sahib Hussaini was a Sufi saint of the 19th century from Tekmal. 2. He was a claimed direct descendant of the Prophet Muhammad (PBUH). 3. Disciple and successor to Hazrat Shah Maroof Qadri. 4. Propounded Wahdat al-Shuhood in Sufi thought. 5. Established Madrasa-e-Hussainiya and Tekmal Mosque. 6. Authored influential treatises on Sufism. ---- Introduction Hazrat Sayyid Sahib Hussaini Qadri was a renowned 19th-century Sufi saint, scholar, and spiritual guide of the Qadri Sufi Order in the Deccan, particularly in Tekmal in present-day Telangana, India. He was a direct descendant of the Prophet Muhammad (PBUH) and was widely respected for his piety, wisdom, and commitment to spiritual and social upliftment. Known for his teachings on divine unity (Wahdat al-Shuhood), he mentored countless followers through his life, teachings, and the establishment of educational and philanthropic institutions. His legacy continues to shape Sufism, Islamic scholarship, and spiritual guidance in South India and beyond. Early Life And Lineage Hazrat Sayyid Sahib Hussaini Qadri was born in the village of Tekmal, now in Medak district, Telangana, India, in 1805 AD (1219 Hijri). His father, Hazrat Sayyid Abdur Razzaq Qadri, was a devout adherent of the Qadri Sufi Order and a spiritually accomplished man. Belonging to a noble Sayyid family, his lineage traces directly to the Prophet Muhammad (peace be upon him) through Hazrat Fatimah al-Zahra (R.A.) and Hazrat Ali ibn Abi Talib (R.A.). Genealogical records, compiled by his forefathers and descendants, connect him to Hazrat Shaikh Abdul Qadir Gilani, the founder of the Qadri Order, as a 28th-generation descendant and 41st from Hazrat Fatimah (R.A.). Migration Of Ancestors His ancestors migrated from the Middle East to Punjab, then to Allahabad, where they lived for nearly 350 years before settling in Hyderabad Deccan in the early 18th century. Prominent relatives such as Hazrat Sayyid Shukrullah Qadri and Hazrat Sayyid Abdul Wahid Qadri are buried in Tekmal and Jogipet, affirming this migratory lineage. Education And Spiritual Journey At the age of 14, Hazrat Sayyid Sahib Hussaini travelled to Hyderabad city to pursue both religious and worldly education. Despite financial hardships, he remained dedicated to his studies for five years. Following his father’s demise in 1824, he returned to Tekmal. In 1825, he had a prophetic dream in which his late father directed him to become a murid (disciple) of the eminent Sufi master of Hyderabad, Hazrat Shah Muhammad Maroof Shahidullah Farooqui Chishti Qadri. He met this saint in 1826 and was initiated as his disciple. That very year, he was appointed as his Khalifa (successor) and Sajjada Nashin (spiritual heir). Sufi Leadership And Service He returned to Tekmal and began teaching and offering spiritual guidance. In 1827, he established the Husayni School, which provided free boarding and lodging to students, soon becoming a prominent centre of Islamic learning in the region. His contributions extended beyond spiritual guidance—he built wells, mosques, and public welfare centres. The central mosque in Tekmal, still the largest in Medak district, stands as a legacy of his service. His spiritual master, Hazrat Shah Muhammad Maroof, passed away in Tekmal in 1834 and was interred there, as per his last wish. In 1854, Sayyid Sahib Hussaini constructed a mausoleum over his teacher’s grave. Spiritual Philosophy Hazrat Sayyid Sahib Hussaini was a firm proponent of Wahdat al-Shuhood, the unity of divine manifestations. Unlike Wahdat al-Wujud, which stresses the ontological oneness of being, Wahdat al-Shuhood is about perceiving the unity of God in a heightened state of spiritual awareness. Literary Contributions He was a prolific author in Persian and Urdu who enriched the literary tradition of Sufism. His notable works include: 1. Masnawi Shahid-ul-Askar Commentary on Khatimah by Hazrat Khwaja Banda Nawaz Gesudaraz. 2. Shawahid-i Husayni A compilation on creed, law, Sufism, worship, and spiritual devotions. 3. Shahid-ul-Wujud Originally in Persian, translated into Urdu by Prof. Syed Ataullah Husayni in 1986. Focuses on Sufi metaphysics. 4. Nukat-i Shahid Reflections on spiritual life and answers to disciples’ queries. 5. Maktub-i Husayni A collection of his letters to followers. 6. Farhang-i Husayni A Persian grammar book widely taught in schools of Hyderabad State. It was his first work, written between 1827–1831. Death And Descendants Hazrat Sayyid Sahib Hussaini passed away in Tekmal on 9 January 1880. He was buried near his teacher’s shrine, reinforcing their lifelong spiritual bond. He was survived by five sons and one daughter: 1. Hazrat Sayyid Ahmad Badshah Qadri (successor), 1833–1907 2. Hazrat Sayyid Maroof Badshah Qadri, d. 1910 3. Hazrat Sayyid Yasin Badshah Qadri, d. 1914 4. Hazrat Sayyid Muhyi-uddin Badshah Qadri 5. Hazrat Sayyid Abdul Qadir Badshah Qadri 6. Hazrat Sahibni Bi, wife of Khwaja Husayni His maternal grandson Hazrat Qazi Ahmad Muniruddin Farooqui, and great-grandson Hazrat Qazi Syed Shah Azam Ali Sufi Qadri, carried on his spiritual and intellectual legacy in Hyderabad. Legacy Hazrat Sayyid Sahib Hussaini Qadri is remembered as: A spiritual reformer who transformed Tekmal into a beacon of knowledge and interfaith harmony. A Sufi philosopher who shed deep light on both exoteric and esoteric dimensions of Islam. A humanitarian who worked tirelessly for social upliftment regardless of caste or creed. His shrine in Tekmal, along with that of his master, remains a destination for spiritual seekers from across India and beyond. Conclusion Hazrat Sayyid Sahib Hussaini Qadri, a saint of the Qadri Sufi Order, profoundly influenced the spiritual landscape of the Deccan. A descendant of the Prophet Muhammad (PBUH), he embodied humility, erudition, and devotion. Through educational and welfare initiatives, philosophical writings, and his propagation of Wahdat al-Shuhood, he left an enduring spiritual legacy. Today, his life continues to inspire seekers and scholars alike across India and the world. ---- Rehan Ahmed Khan is an Independent Research scholar specialising Muslim Personalities and Communal Harmony. URL: https://www.newageislam.com/islamic-personalities/hazrat-hussaini-sufi-tekmal-spiritual-reformer/d/136256 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

Changing Demography Threats Hunt Asomiya

By Nava Thakuria, New Age Islam 22 July 2025 The latest series of evictions emerges as not only regular administrative measures to recover government lands (including forest and water bodies), but also a check on the fastest changing demography in Assam. State chief minister Himanta Biswa Sarma has made it public that a conspiracy started to change the Janagathani (demography) silently which needs to be halted. The chief of Bharatiya Janata Party-led government in Dispur also added, "After demographic invasion in western (lower) and middle Assam, today we are seeing the beginning of demographic invasion in eastern (upper) Assam. If we could have visualized the demographic invasion of lower and middle Assam in the beginning, we probably could have stopped it. But it has become irreversible now.” The outspoken saffron leader proudly stated that evictions in various places to reclaim lakhs of bighas of government lands are aimed at preventing the demographic invasion by the people from a particular community (read Bangladesh origin Muslims). Terming the trend as ‘land jihad’, Sarma proclaimed that the government remains committed to liberate every inch of Assam's land from the encroachment. Mentioning about the latest eviction drives in Barshola, Lumding, Burapahar, Pabha, Batadrawa, Chapar and Paikan localities, he claimed that nearly 1.30 lakh bighas of land were recovered from the clutches of illegal settlers. His determination was reflected in the latest initiative to make Paikan reserve forest (under Krishnai Forest Range in Goalpara district of western Assam) encroachment-free. The eviction on 12 July 2025 resulted in recovering nearly 1,035 bighas of land from encroachment by over one thousand families. The opposition Congress party approached the State Governor Lakshman Prasad Acharya with an appeal to halt the ongoing eviction operations. Calling on Governor Acharya, the Assam Congress delegation sought his intervention against the dispossession of tribal, indigenous, minorities and other people from their rightful properties on the pretext of development’. But the operations against the encroachers went on in full swing, even though the situation in Paikan flared up on 17 July as a group of Assam police personnel and forest guards were attacked during their post-eviction works. A large number of evicted individuals including women, who were taking shelter in makeshift camps, started stone pelting over the forces, where no less than 20 personnel were injured. Finally to maintain the law & order situation, the police resorted to firing upon the unruly aggressors. It resulted in one casualty (Shakuar Hussain) and injuries to a few others. Assam police lately arrested over 20 violent agitators from Paikan suspecting their roles in the post-eviction violence. State Congress president Gaurav Gogoi, who is also deputy leader of the opposition in Lok Sabha, termed the drives as inhuman and claimed that the saffron government was carrying out the operations to hand over the lands to corporate bodies. Gogoi also accompanied Congress national president Mallikarjun Kharge and leader of the opposition (in lower house of Parliament) Rahul Gandhi on a day-long visit to address a party workers' meet in Chaygaon locality on 16 July. Both the senior Congress leaders slammed the government for the eviction drives and assured that the displaced families will be allotted land and houses if the party comes to power after 2026 Assam legislative assembly polls. They asserted that the State chief minister will be inside the jail very soon as the Congress will make a clean swipe in the next assembly polls. CM Sarma swiftly hit back on them stating that Gandhi came to Assam only to encourage the encroachers to occupy protected forest lands. He also alleged that ‘emboldened by his reckless words, a violent mob attacked our police and forest personnel (next day) while attempting to forcefully encroach upon the Paikan reserve forest’. Gandhi’s irresponsible rhetoric has directly endangered lives and disrupted peace in the State. The people of Assam will neither forget nor forgive this betrayal, maintained Sarma. Earlier, All India United Democratic Front (AIUDF), a pro-Muslim party led by Maulana Badruddin Ajmal, staged a series of protest demonstrations, where a number of legislators participated along with thousands of supporters, describing the evictions as inhumane, unconstitutional, and politically motivated. Similarly, All Assam Minority Students’ Union (AAMSU), while criticizing the BJP-led government as anti-Muslims, also organized a coordinated protest demonstrations in Bilasipara, Bijni, Bongaigaon, Chirang, Doboka, Tamulpur, Nagaon, Mangaldoi, Salbari, etc against the evictions. They also staged a protest in New Delhi's Jantar Mantar. Terming the government-led evictions ‘inhumane, politically motivated and legally questionable’, Asom Nagarik Samaj alleged that the initiative was only to hand over lands to multinational companies. Raijor Dal chief and legislator Akhil Gogoi also echoed the version that the evicted lands will be gifted to corporate giants like Adani and Ambani. Communist Party of India, CPI (Marxist-Leninist), Assam Jatiya Parishad, Muslim Sangram Parishad, etc also criticized the government for pursuing ‘politically motivated’ evictions with corporate interests in mind. On the other hand, wildlife conservationist Soumyadeep Datta lauded the eviction drives and expressed hope that the government will take decisive actions against the menace of large-scale encroachment across the State. The award winning activist pointed out that most of the illegal settlers were supported by the Congress leaders a few decades back for selfish electoral gains. Datta questioned why the Congress party would not apologize to the people for putting the current generation in trouble. Assam Public Works (APW) also supported the government actions to reclaim encroached forest lands. APW chief Aabhijeet Sarma commented that all communities of Assam should stand with the government in this mission. Amid all debates and discussions, a new narrative has been tried to establish that all the reclaimed lands from the encroachers will be allotted to the corporate groups (as the State government assured lands for a number of companies after Advantage Assam 2.0 initiative. So the propagators make it sure that the eviction drive needs to be halted as the corporate will only exploit the resources with little or no (economic) benefits to the locals. They also try to convince the common people that the corporate groups are more destructive than the encroachers even though many of them are suspected Bangladeshi nationals. Probably a critical time has arrived for the indigenous (Asomiya) people to decide who they presume more dangerous- the corporate or the illegal migrants (against whom Assam witnessed a six-year long agitation in the Eighties). URl: https://www.newageislam.com/current-affairs/demography-threats-asomiya/d/136255 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 Best and the Worst of Creatures: A Qur’anic Classification Rooted in Moral Accountability

By Naseer Ahmed, New Age Islam 22 July 2025 Among the most morally charged statements in the Qur’an are found in Surah al-Bayyina, where humanity is divided into two diametrically opposed categories: “Indeed, the Kafaru (wilful rejecters) among the People of the Book and the polytheists will be in the Fire of Hell, abiding therein. They are the worst of creatures.” (Qur’an 98:6) “Indeed, those who believe and do righteous deeds—it is they who are the best of creatures.” (Qur’an 98:7) These verses raise serious theological and interpretive questions: Who are the “worst of creatures”? Is this a sweeping condemnation of all non-Muslims? Does it apply universally to all Jews, Christians, or polytheists? Or is there a deeper moral criterion at work? A closer analysis of the Qur’an reveals that these verses are not sweeping generalisations. They refer to specific groups within the People of the Book and the Mushrikeen (polytheists), whose rejection of Islam was conscious, deliberate, and morally inexcusable. 1. The Context of Surah al-Bayyina: Pre-Badr Medina Although classified as a Medinan Surah, the brevity and tone of Surah al-Bayyina suggest it was revealed early in the Prophet’s time in Medina—before the Battle of Badr. During this period, Islam was still fragile. To embrace it meant social ostracism, economic boycott, or even persecution. There were no political or material gains to be had. The believers described in verse 7 as “the best of creatures” refer to the Vanguard Muslims—those who accepted Islam purely out of conviction when there was no worldly incentive to do so. They are the Muhajirun (those who emigrated from Mecca) and the Ansar (helpers from Medina), both of whom stood by the Prophet ﷺ before Islam’s power began to rise. Surah al-Bayyina notably contains no reference to the munafiqun (hypocrites), who became a significant concern only after the Muslims gained power following the Battle of Badr. This reinforces the early dating of the Surah and the purity of intent among its addressed audience. 2. Who Are the "Worst of Creatures"? Verse 6 condemns not all non-Muslims, but a particular class of rejecters—those among the People of the Book and the Mushrikeen who: • Recognised the truth of the Prophet ﷺ, • Had access to clear signs and knowledge, • And yet chose to reject the message for worldly or sectarian interests. This is supported by other passages in the Qur’an that unmask the moral motivations behind such rejection. a. The Polytheist Elite Who Desired Revelation—Then Rejected It (Qur’an 37:167–170) “And they said, ‘If only we had been given a message like those of old, we would surely have been Allah’s sincere servants.’ But now that a Reminder has come, they reject it. Soon they will know.” These verses describe a group within the Meccan elite who previously expressed envy at the Jews and Christians for having scriptures. They wished for revelation to come to them. But when it did, they rejected it—not out of confusion or doubt, but because accepting it would dismantle their exploitative power structures and entrenched privileges. Thus, their kufr (rejection) was rooted in self-interest, arrogance, and vanity—not a lack of evidence. b. The Learned Among the People of the Book (Qur’an 7:157, 2:146) “Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own scriptures…” (7:157) “Those to whom We gave the Book recognise him as they recognise their own sons…” (2:146) These verses point to the rabbis and priests who knew from their scriptures that a Prophet was coming. Some recognised the Prophet ﷺ, but tribal loyalty, religious pride, or fear of losing authority made them reject him. This is not theological error—it is moral failure. 3. The Meaning of “Kufr”: Not Mere Unbelief A critical misinterpretation occurs when the term “kafaru” is translated as “disbelievers.” This wrongly universalises the Qur’anic condemnation to all non-Muslims. In reality: • “Kufr” comes from the root kafara, meaning “to cover” or “to conceal.” • A kafir is not just someone who does not believe, but one who covers up a truth they inwardly recognise. • Kufr is a wilful act, not mere theological difference. The Qur’an distinguishes between: • Those who have not yet understood or encountered the truth—disbelievers (in a neutral sense), • And those who have recognised it but reject it knowingly—kafaru (in a morally condemnable sense). Thus, condemnation in 98:6 targets those who were exposed to the truth with clarity, recognised it, and still rejected it out of arrogance, tribalism, or greed. 4. Surah al-Bayyina’s Distinction: Not Religious Identity, But Moral Integrity The Qur’an’s moral framework is consistent and nuanced. It never condemns individuals based on religious identity alone. The determining factor is always: • The individual’s moral response to the truth once it has become clear. Therefore, “the worst of creatures” are not all Jews, Christians, or polytheists. They are: • The elite polytheists who demanded a Book but refused it when it came, • The religious scholars who recognised the Prophet ﷺ but rejected him to preserve their influence. Conversely, “the best of creatures” are not Muslims by label alone, but those whose belief was sincere, costly, and morally upright. 5. Conclusion: A Lasting Moral Principle Surah al-Bayyina offers a clear moral compass. The distinction between “the best” and “the worst” is not sectarian—it is rooted in the depth of one’s moral integrity. The Best Of Creatures: Those who accept truth before it becomes convenient, act with righteousness, and remain steadfast even when the odds are against them. The Worst Of Creatures: Those who knowingly reject truth for worldly interests, distort what they know to be right, and betray their moral conscience. In the end, the message of the Qur’an is not one of tribal allegiance, but moral accountability. The criteria are clear: humility before truth, willingness to change, and standing up for what is right—no matter the cost. ------ 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. ___ مخلوقات میں بہترین اور بدترین: قرآن کی اخلاقی جوابدہی پر مبنی درجہ بندی تحریر: نصیر احمد قرآن میں اخلاقی لحاظ سے سب سے گہرے بیانات سورۃ البینہ میں ملتے ہیں، جہاں انسانیت کو دو متضاد زمروں میں تقسیم کیا گیا ہے: "یقیناً جنہوں نے کفر کیا اہل کتاب اور مشرکین میں سے، وہ دوزخ کی آگ میں ہوں گے، ہمیشہ اس میں رہیں گے۔ یہی بدترین مخلوق ہیں۔" (سورۃ البینہ، آیت 6) "یقیناً جو ایمان لائے اور نیک اعمال کیے، وہی بہترین مخلوق ہیں۔" (سورۃ البینہ، آیت 7) یہ آیات گہرے عقائدی اور تفسیری سوالات کو جنم دیتی ہیں: • "بدترین مخلوق" سے مراد کون لوگ ہیں؟ • کیا یہ تمام غیر مسلموں کی عمومی مذمت ہے؟ • کیا یہ سب یہودیوں، عیسائیوں یا مشرکین پر لاگو ہوتی ہے؟ • یا کیا اس میں کوئی گہرا اخلاقی معیار کارفرما ہے؟ 1. سورۃ البینہ کا سیاق: بدر سے پہلے کا مدنی دور اگرچہ سورۃ البینہ کو مدنی سورۃ شمار کیا جاتا ہے، مگر اس کی اختصار اور انداز سے ظاہر ہوتا ہے کہ یہ نبی ﷺ کے مدینہ میں ابتدائی قیام کے دوران—غزوہ بدر سے پہلے—نازل ہوئی تھی۔ اس وقت اسلام کمزور تھا، اور اسے قبول کرنے کا مطلب سماجی مقاطعہ، معاشی بائیکاٹ یا حتیٰ کہ ایذا رسانی تھا۔ دنیاوی لحاظ سے کوئی فائدہ نہیں تھا۔ آیت 7 میں جن مؤمنوں کو "بہترین مخلوق" کہا گیا ہے، وہ ابتدائی سچے مسلمان ہیں—وہ جنہوں نے کسی دنیاوی فائدے کے بغیر، صرف سچے ایمان کی بنیاد پر اسلام قبول کیا۔ یہ مہاجرین (جو مکہ سے ہجرت کر کے آئے) اور انصار (مدینہ کے مددگار) تھے، جنہوں نے نبی ﷺ کا اس وقت ساتھ دیا جب اسلام کا ظاہری غلبہ نہیں تھا۔ یہ سورۃ منافقین کا ذکر نہیں کرتی، جو بعد میں، غزوہ بدر کے بعد مسلمانوں کے طاقتور ہونے پر منظرِ عام پر آئے۔ یہ اس بات کی تائید ہے کہ یہ سورۃ ابتدائی دور کی ہے اور اس میں مخاطبین کا اخلاص صاف ظاہر ہے۔ 2. "بدترین مخلوق" کون ہیں؟ آیت 6 تمام غیر مسلموں کی مذمت نہیں کرتی، بلکہ ایک خاص قسم کے انکار کرنے والوں کی طرف اشارہ کرتی ہے، یعنی وہ لوگ: 1. جو نبی ﷺ کی حقانیت کو پہچانتے تھے، 2. جنہیں واضح دلائل اور علم حاصل تھا، 3. لیکن انہوں نے ذاتی مفاد یا گروہی تعصب کی خاطر حق کو رد کیا۔ قرآن کی دیگر آیات بھی انکار کی اخلاقی وجوہات کو واضح کرتی ہیں: (ا) وہ مشرک سردار جنہوں نے وحی مانگی—پھر اسے رد کر دیا (سورۃ الصافات 37:167–170) "اور وہ کہتے تھے: اگر ہم کو بھی وہی ذکر (وحی) دیا جاتا جو پہلے لوگوں کو دیا گیا، تو ہم یقیناً اللہ کے مخلص بندے بن جاتے۔ لیکن جب ان کے پاس یاد دہانی آئی، تو انہوں نے اسے جھٹلا دیا۔ عنقریب وہ جان لیں گے۔" یہ آیات مکہ کے ان سرداروں کی بات کرتی ہیں جو پہلے یہودیوں اور عیسائیوں سے حسد کرتے تھے کہ انہیں کتابیں دی گئیں۔ لیکن جب وحی ان کے پاس آئی تو انہوں نے اسے اس لیے رد کر دیا کہ اسے قبول کرنے سے ان کے مفادات اور طاقت کے نظام ختم ہو جاتے۔ ان کا انکار لاعلمی یا شک کی بنیاد پر نہیں تھا، بلکہ خود غرضی، تکبر اور غرور کی بنیاد پر تھا۔ (ب) اہل کتاب کے علما (سورۃ الاعراف 7:157، سورۃ البقرہ 2:146) "جو لوگ اس رسول کی پیروی کرتے ہیں، جو نبی امی ہے، جنہیں وہ اپنی کتابوں میں لکھا ہوا پاتے ہیں..." (7:157) "جنہیں ہم نے کتاب دی، وہ اسے پہچانتے ہیں جیسے اپنے بیٹوں کو پہچانتے ہیں..." (2:146) یہ آیات ان یہودی و عیسائی علما کی طرف اشارہ کرتی ہیں جو اپنی کتابوں میں نبی ﷺ کی علامات جانتے تھے۔ کچھ نے آپ کو پہچان بھی لیا، لیکن قبائلی تعصب، مذہبی غرور، یا اپنی قیادت کے کھو جانے کے خوف سے انہوں نے انکار کیا۔ یہ عقیدہ کی غلطی نہیں، بلکہ اخلاقی ناکامی تھی۔ 3. "کفر" کا مفہوم: محض ایمان نہ لانا نہیں اکثر "کافر" کو "غیر مومن" یا "disbeliever" ترجمہ کیا جاتا ہے، جو قرآن کی مذمت کو غیر مسلموں پر عمومی طور پر لاگو کر دیتا ہے، جو غلط ہے۔ حقیقت یہ ہے کہ: • "کفر" کا مطلب ہے "چھپانا" یا "ڈھانپنا"، • کافر وہ ہوتا ہے جو کسی حق کو پہچاننے کے باوجود اسے چھپاتا یا انکار کرتا ہے، • یہ ایک شعوری اور ارادی عمل ہے، نہ کہ صرف نظریاتی اختلاف۔ قرآن فرق کرتا ہے: • ان لوگوں میں جو سچائی کو نہیں سمجھے یا جنہیں ابھی تک وہ نہیں پہنچی، • اور ان لوگوں میں جو اسے جانتے تھے، لیکن تکبر، مفاد پرستی یا تعصب سے انکار کر بیٹھے۔ لہٰذا، سورۃ البینہ کی آیت 6 کی مذمت صرف ان لوگوں کی ہے جو سچ کو جان کر، واضح دلائل کے باوجود، اسے رد کرتے ہیں۔ 4. سورۃ البینہ کا معیار: مذہبی شناخت نہیں، اخلاقی دیانت قرآن کا اخلاقی پیمانہ مسلسل اور متوازن ہے۔ وہ کسی انسان کو صرف مذہب کی بنیاد پر رد نہیں کرتا۔ اصل معیار ہمیشہ یہ ہوتا ہے: 1. جب حق واضح ہو جائے، تو انسان اس پر کیسا ردعمل دیتا ہے۔ 2. لہٰذا، "بدترین مخلوق" سب یہودی، عیسائی یا مشرک نہیں، بلکہ وہ مخصوص افراد ہیں: 3. وہ مشرک سردار جنہوں نے وحی مانگی، پھر انکار کیا، 4. وہ اہلِ کتاب علما جنہوں نے پہچان کر بھی انکار کیا تاکہ ان کی برتری قائم رہے۔ اس کے برعکس، "بہترین مخلوق" صرف نام کے مسلمان نہیں، بلکہ وہ لوگ ہیں جن کا ایمان خالص، قربانی سے بھرا اور اخلاقی طور پر سچا تھا۔ 5. نتیجہ: ایک دائمی اخلاقی اصول سورۃ البینہ ایک واضح اخلاقی رہنمائی فراہم کرتی ہے۔ "بہترین" اور "بدترین" کا فرق فرقہ وارانہ بنیاد پر نہیں، بلکہ اخلاقی اصولوں پر ہے۔ بہترین مخلوق: • وہ لوگ جو حق کو قبول کرتے ہیں جب کہ اس میں کوئی دنیاوی فائدہ نہ ہو، • جو نیکی کرتے ہیں، اور مشکلات میں بھی ثابت قدم رہتے ہیں۔ بدترین مخلوق: • وہ لوگ جو حق کو جان بوجھ کر صرف ذاتی مفاد کے لیے رد کرتے ہیں، • جو اپنے ضمیر اور علم کو دبانے کے لیے جھوٹ اور تعصب کا سہارا لیتے ہیں۔ آخرکار، قرآن کا پیغام قبائلی وفاداری کا نہیں، بلکہ اخلاقی جوابدہی کا ہے۔ معیار یہ ہے: حق کے سامنے عاجزی، تبدیلی کے لیے آمادگی، اور سچ کے لیے کھڑا ہونا—چاہے اس کی قیمت کچھ بھی ہو۔ ____ مصنف کا تعارف: نصیر احمد ایک آزاد محقق اور قرآن مرکز مفکر ہیں جو اپنے مضامین میں ایمان، عقل اور جدید علم کو ہم آہنگ کرتے ہیں۔ ان کا طریقہ کار قرآن کے اندرونی ربط اور سائنسی اصولوں پر مبنی ہے۔ وہ روایتی مذہبی تعبیرات کو چیلنج کرتے ہوئے قرآن کی اصل دعوت کو ایک قابل فہم اور قابل آزمائش زبان میں پیش کرنے کی کوشش کرتے ہیں۔ URL: https://www.newageislam.com/debating-islam/creatures-quranic-classification-moral-accountability/d/136249 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 Universe as a Divine Text: A Quranic Refutation of Atheism

By V.A. Mohamad Ashrof, New Age Islam Abstract The intellectual landscape of the 21st century is profoundly shaped by a philosophical naturalism that often culminates in atheism. This worldview posits that the cosmos is a closed system of material causes and effects, devoid of any transcendent purpose or Creator. In response, religious traditions are often challenged to articulate a defence of theism that is both intellectually robust and spiritually compelling. The Quran, Islam’s central scripture, offers a distinctive and multi-layered refutation of atheism. Rather than relying on abstract syllogistic proofs detached from human experience, the Quranic approach is fundamentally hermeneutical; it presents the entirety of existence —the cosmos, the human self, and history—as a text replete with signs (ayat) that are to be “read,” interpreted, and understood. This paper will conduct an extensive hermeneutical analysis of this Quranic methodology. It will argue that through a consistent appeal to cosmology, teleology, anthropology, and the logical principles of contingency and necessity, the Quran constructs a cumulative case that invites humanity to recognize the signature of a singular, all-wise Creator. This refutation does not operate by abstract dismissal but by rendering atheism an intellectually impoverished and ultimately unintelligible reading of reality. By unpacking the Quran’s epistemological framework, its exegesis of the natural world and the human condition, and its critique of materialism as a conceptual idol, this paper will demonstrate that the Quran’s primary argument is a call to a more profound and coherent interpretive stance—one that sees the universe not as a random confluence of matter, but as a purposeful and meaningful divine text. Atheism and the Quranic Challenge The dialogue between theism and atheism is often cast as a conflict between faith and reason, revelation and science. This popular framing, particularly potent in the wake of the "New Atheist" movement of the early 21st century, presents a stark dichotomy that fails to capture the nuanced approach of many theological traditions, particularly that of the Quran. The Quran does not position itself as an alternative to rational inquiry but as the ultimate guide to its proper application and fulfilment. It contends that the core error of atheism is not a failure of intellect per se, but a failure of interpretation—a profound hermeneutical misstep. Hermeneutics, the theory and methodology of interpretation, is therefore the most fitting lens through which to understand the Quran’s engagement with disbelief. Originally developed in the context of interpreting biblical and classical texts, hermeneutics posits that understanding is not a passive reception of facts but an active, interpretive process, a "fusion of horizons" between the reader and the text (Gadamer, p.306). The Quran extends this principle beyond written scripture to encompass all of reality. It assumes that existence is not a collection of brute, meaningless facts but is layered with significance, accessible to those who adopt the correct interpretive key (Palmer, p.14). The foundational principle of the Quran’s epistemology, and thus its hermeneutical project, is the concept of the ayah, a word whose rich semantic field includes "sign," "symbol," "miracle," and "verse of scripture." This linguistic duality is the cornerstone of the Quranic worldview; it posits that revelation is not confined to the pages of a written book but is manifest in the very fabric of creation. The universe itself is a scripture, a Kitab Al-Takwini (the book of creation), which runs parallel to and confirms the kitab al-tadwini (the written book) (Nasr, Knowledge and the Sacred, p.133). These two "books" are from the same Author, written in different languages—one in the language of nature, the other in the language of human speech—but conveying the same essential message. The Quran thus positions itself not as a substitute for empirical observation or rational inquiry, but as the user's manual for reality, a guide to the ultimate interpretation of the data gathered by science and experience. It persistently urges its audience to engage their God-given faculties of reason ('Aql), reflection (Tafakkur), and deep contemplation (Tadabbur) to decipher the meaning embedded in the phenomena they witness. The Quran challenges the sceptic: “Do they not look at the sky above them—how We structured it and adorned it and how it has no rifts?” (50:6). This is not merely a rhetorical flourish but a methodological directive. The atheist, operating within the paradigm of philosophical naturalism, sees the sky as a product of impersonal physical laws—gravity, nuclear fusion, gas dynamics. This explanation, while scientifically accurate within its own descriptive domain, is, from the Quranic perspective, radically incomplete. It meticulously describes the “how” but deliberately and dogmatically ignores the profound implications of the “what”—a universe of staggering order, breath-taking beauty, and fine-tuned coherence that is, miraculously, intelligible to the human mind. The Quran invites a hermeneutical shift: to see the order, beauty, and structural integrity of the cosmos not as brute facts, but as signs pointing to an intelligent, powerful, and artistic source. As the scholar Fazlur Rahman notes, the Quran’s emphasis is on the “meaningful and purposive character of the universe,” which requires an intellect to perceive and a Creator to originate (Rahman, p.45). The verses cataloguing these signs are extensive and systematic, encompassing everything from the intricate orbits of celestial bodies to the life-giving properties of rain, presenting a world that is not a chaotic accident but a coherent, legible text (2:164). This paper will explore the major chapters of this divine text, as delineated by the Quran itself, to construct a comprehensive understanding of its refutation of atheism, a refutation built not on a single proof but on a cumulative, overwhelming case that renders atheism an untenable reading of the book of existence. Reading with the Right Faculties Before delving into the specific arguments from cosmology and anthropology, it is crucial to establish the epistemological framework upon which they are built. The Quranic worldview is predicated on the idea that knowledge ('Ilm) is attainable through the correct reading of signs, and that God has equipped humanity with all the necessary faculties for this task. Atheism, in this context, is not a conclusion reached through a superior mode of reasoning but a result of an epistemological handicap—a self-imposed limitation on what counts as evidence and how that evidence ought to be interpreted. It is the consequence of either neglecting or misusing the cognitive and spiritual tools of perception. The term ayah, appearing over 380 times in the Quran, is the key that unlocks this epistemology. Its dual meaning establishes a profound symmetry between the revealed word and the created world. Both are communications from the same source, and both demand interpretation. This is why the Quran consistently calls upon humanity to use a specific set of cognitive and spiritual faculties. The faculty of 'aql (reason, intellect) is invoked nearly 50 times, not as a tool for generating truth ex nihilo, but as a tool for recognizing truth when it is presented in the form of signs. The Quran asks, “Will you not reason?” (Afala Ta’qilun) in contexts where signs of cosmic order or divine providence are being presented (e.g., 2:44, 12:109), implying that the failure to believe is a failure of reason itself. As Toshihiko Izutsu explains in his seminal work, 'aql in the Quranic context is not just the cold, detached logic of the philosophers but a "spiritual organ of perception" that grasps the ultimate meaning and relational significance behind phenomena (Izutsu, p.72). It is the faculty that connects the dots. Beyond simple reason, the Quran demands Tafakkur (reflection). Verses like 3:191 describe the "people of understanding" (ulu al-albab) as those who “remember God standing, sitting, and lying down, and contemplate (yatafakkarun) the creation of the heavens and the earth.” This is not a passive observation but an active intellectual engagement, a mulling-over of the implications of cosmic order and biological complexity. Tafakkur is the process of seeing the pattern in the tapestry of existence, of moving from the particular sign to the universal truth it signifies. A third, related faculty is Tadabbur, which implies a deeper, more penetrating contemplation, particularly of the Quranic text itself, but by extension, of the text of creation (4:82, 47:24). If Tafakkur is reading the lines, Tadabbur is reading between the lines. It is the act of looking beyond the surface-level phenomenon to grasp its underlying reality, its purpose, and its connection to the whole. It is an attempt to understand the author's intent. Finally, the Quranic epistemology centres on the Qalb (heart) as the primary organ of understanding. In the modern West, the heart is associated with emotion, often contrasted with the reason of the head. In the Quran, the Qalb is the seat of true knowledge, integrating intellect, emotion, and spiritual intuition. It is with the heart that one truly "reasons" or "understands" (22:46). Blindness, the Quran suggests, is not the blindness of the eyes, but the "blindness of the hearts within the breasts." Therefore, a sound heart (Qalb Salim) is the ultimate hermeneutical tool, one that is pure and unclouded, capable of seeing reality as it truly is. The Quranic epistemology thus stands in stark contrast to the strict empiricism that often underpins atheistic naturalism, a legacy of the Enlightenment thought of figures like David Hume, who argued that all knowledge derives from sense experience (Hume, p.12). While the Quranic model validates empirical data gathered by the senses, it insists this data is radically incomplete without interpretation through the higher faculties of 'aql, tafakkur, tadabbur, and the holistic perception of the qalb. The data of the senses provides the raw text; these higher faculties perform the exegesis. For instance, the Quran draws attention to the cycle of rain reviving dead land as an ayah for the reality of resurrection (30:19, 35:9). The empiricist sees only a meteorological and biological process. The Quranic hermeneutic sees this process as a sign, a physical parable for a metaphysical truth. The atheist stops at the description of the mechanism; the believer is invited to understand its significance. This framework allows the Quran to argue that atheism is a form of kufr. While often translated as "disbelief," the literal meaning of the root K-F-R is "to cover" or "to conceal." The Kafir (one who commits kufr) is not necessarily someone who lacks evidence, but one who actively covers up, conceals, or denies the evidence that is before them and within them (Lumbard, p.56). This covering is an act of intellectual and spiritual dishonesty, a refusal to follow the signs to their logical and existential conclusion. Therefore, from the Quran's perspective, atheism is not the default, neutral position. The default position is the recognition of the signs, a state of awareness. Atheism is the active suppression of this awareness, a failure to properly engage the very tools of cognition that God has bestowed upon humanity (16:78). It is an attempt to read the book of existence with one's eyes deliberately half-closed. The Cosmological and Teleological Text The Quran begins its grand hermeneutical exercise by directing the human gaze outward, to the vast horizons (al-Aafaq) of the cosmos. This is the realm of the cosmological and teleological arguments—appeals to the universe's origin, order, beauty, purpose, and fine-tuning as compelling evidence for a Creator. The Quran’s approach is not to present a formal philosophical syllogism in the style of Aristotle or Aquinas, but to present the evidence and ask penetrating questions that guide the reader toward an unavoidable conclusion. The most fundamental question of metaphysics is "Why is there something rather than nothing?" The Quran addresses this not as a philosophical puzzle but as a self-evident starting point for reflection. It implicitly deploys what philosophers call the cosmological argument in two primary forms: the argument from temporal beginning (Huduth) and the argument from contingency (Imkan). The Quran’s most direct rational challenge to an uncaused universe is encapsulated in the piercing questions: “Were they created by nothing? Or were they themselves the creators? Or did they create the heavens and the earth? Rather, they are not certain” (52:35-36). These questions, posed over 1400 years ago, systematically deconstruct the logical alternatives to a Creator, forming the basis of what medieval Muslim theologians like Al-Ghazali and modern philosophers have formalized as the Kalam Cosmological Argument (Craig, p.63). The argument can be structured as follows: 1. Everything that begins to exist has a cause for its existence. This first premise is an intuitive metaphysical principle, confirmed by all our experience. Things do not just pop into being, uncaused, from nothing. To deny it is to abandon rational thought for magic. The Quranic question, "Were they created by nothing?" dismisses this alternative as absurd. 2. The universe began to exist. For centuries, this was a point of philosophical debate. The Quran, however, consistently speaks of the creation of the heavens and the earth as a specific event (e.g., 21:30, 7:54). This stands in contrast to the Aristotelian idea of an eternal universe. Remarkably, 20th-century cosmology has provided strong empirical evidence for this premise. The discovery of the cosmic microwave background radiation and the expansion of the universe, described by the standard Big Bang model, all point to a finite beginning for time, space, and matter roughly 13.8 billion years ago. As the Borde-Guth-Vilenkin theorem demonstrates, any universe that has, on average, been expanding throughout its history cannot be infinite in the past but must have a past boundary (Vilenkin, p.176). The universe had a beginning. 3. Therefore, The Universe Has A Cause For Its Existence The Quran then pre-empts the remaining possibilities. "Or were they themselves the creators?" This addresses the impossibility of self-creation, as it requires a thing to exist before it exists in order to bring itself into being—a patent logical contradiction. "Or did they create the heavens and the earth?" This highlights the absurdity of a contingent part of the universe being the cause of the whole universe. By systematically eliminating creation from nothing, self-creation, and creation by another created thing, the verses force the rational mind towards the only remaining conclusion: the universe must have a cause that is itself uncaused, beginning-less, timeless, space-less, immaterial, and unimaginably powerful, in order to bring the entirety of the material cosmos into being. This is a rational deduction of the core attributes of the Creator described in the Quran. Beyond the question of a temporal beginning, the Quran also points to the dependent nature of all things as a sign. Everything in the universe, from a quark to a galaxy, is contingent—its existence is not necessary. It depends on external factors, physical laws, and prior conditions for its being. It could, conceivably, not exist. The Quran emphasizes this radical dependence: “O humanity, it is you who are the poor, in need of God, while God is the Self-Sufficient, the Praiseworthy” (35:15). This argument, later articulated by philosophers like Avicenna and Leibniz, states that if everything in the universe is contingent, then the universe as a whole must also be contingent. A collection of dependent things cannot account for its own existence. Therefore, there must exist a Necessary Being—a being that is not dependent on anything else, whose existence is self-sufficient and contained within its own nature. This Necessary Being is the ultimate ground of being for all contingent things (Leibniz, p.415). The Quran identifies this being as Al-Ghaniyy (The Self-Sufficient) and Al-Qayyum (The Self-Subsisting Sustainer of all). Atheism, in this light, commits the fallacy of composition by assuming that a universe composed entirely of contingent things can somehow become a self-sufficient, necessary thing. Moving from the "why" of existence to the "what," the Quran presents a universe that is not only caused but is also meticulously ordered and purposefully arranged. This is the teleological argument, or the argument from design. The Quran is replete with verses that highlight the staggering order (Nidham) and coherence of the universe. It points to the seamless construction of the heavens (50:6), the alternation of night and day (10:6), and the precise, non-colliding orbits of the sun and moon (36:40). It challenges the observer to find a flaw in this creation: “look again. Will you see any flaw? Then look again and yet again: your sight will return to you humbled and weary” (67:3-4). The very consistency and predictability of physical laws, which form the bedrock of the scientific method, are themselves presented as a supreme ayah of a consistent, dependable, and rational Lawgiver. Central to this argument is the concept of Mizan, or balance. The Quran declares, “He raised the heaven and established the balance (Mizan), that you not transgress within the balance” (55:7-8). This Mizan can be understood as the perfect equilibrium of the cosmos, the intricate web of physical constants and laws that are finely-tuned to an astonishing degree of precision to allow for a life-permitting universe. Physicists have identified numerous "anthropic coincidences"—fundamental parameters of the universe that, if they were altered by even an infinitesimal amount, would render complex life impossible. The strength of gravity, the value of the cosmological constant, the mass difference between protons and neutrons—all appear to be set on a razor's edge. The atheist response to this fine-tuning generally falls into two categories: necessity (the laws could not have been otherwise) or chance (our universe is just one lucky winner in a vast cosmic lottery of a "multiverse"). The "necessity" argument lacks any evidence, while the "multiverse" hypothesis is itself a non-falsifiable, metaphysical claim that arguably violates Occam's razor by postulating an infinite number of unobservable universes to explain the features of the one we do observe (Swinburne, p.68). The Quranic argument is an appeal to what philosophers call an "inference to the best explanation." The most rational and elegant explanation for a universe that appears to be exquisitely fine-tuned for the emergence of intelligent observers is that it was, in fact, designed by a transcendent intelligence. The Quran zooms in further to argue that the universe is not only ordered but is ordered for a purpose, and a primary aspect of that purpose is the sustenance of life. This is the concept of Tadbir (divine governance and planning) and Taskhir (making nature subservient to humanity). The Quran points to the sky as a "protected canopy" (21:32), the earth as a stable "cradle" (Mihad) (20:53), the mountains as "pegs" (awtad) providing stability (78:7), and the water cycle as a mechanism for providence (25:48-49). It speaks of the animals that provide transport, food, and clothing (16:5-8). Each of these is presented as a sign of a provider (al-Razzaq) who is not only powerful and intelligent but also benevolent and merciful (al-Rahman, al-Rahim). The atheist worldview must attribute this profound suitability of the environment for life as a mere evolutionary coincidence: life simply adapted to the conditions that happened to exist. The Quranic argument flips this on its head. It suggests that the conditions were prepared for life to flourish. The question is not just "how did life adapt to Earth?" but "why is there a place like Earth, with its perfect distance from a stable star, its protective magnetic field, its abundant liquid water, and its oxygen-rich atmosphere, in the first place?" (Gonzalez, p.13). The teleological argument, therefore, refutes atheism by draining it of its explanatory power regarding the ultimate "why" questions. A purely materialistic explanation describes the clockwork but cannot account for the existence of the clockmaker or the purpose for which the clock was made. To look upon a world so perfectly suited for our existence and conclude that it is all a meaningless accident is, in the Quranic hermeneutic, a profound failure of interpretation, an act of cosmic ingratitude (kufran al-ni'mah). The Anthropological and Existential Text After establishing the signs in the "horizons," the Quran turns its hermeneutical lens inward, from the macrocosm of the universe to the microcosm of the human self (al-anfus). This is a strategy explicitly stated: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth” (41:53). The anthropological argument is perhaps the Quran’s most intimate and existentially potent refutation of atheism, for it uses the sceptics’ own being as the primary text for analysis. The Quran directs attention to the mysteries of our own physical existence as a primary sign. It repeatedly reminds human beings of their humble origin—from dust (Turab), clay (tin), and a "despised fluid" (Ma’in Mahin) (32:7-8, 23:12). This is meant to instil humility and to highlight the miraculous transformation from inanimate matter to a sentient being. The most detailed biological sign cited is the process of embryonic development, described with remarkable detail in Surah Al-Mu'minun: from a drop of fluid (nutfah), to a clinging entity ('Alaqah), to a chewed-like lump (mudghah), to the formation of bones ('Idham) clothed in flesh (lahm), and then brought forth as "another creation" (23:12-14). The primary hermeneutical function of this passage is to serve as an undeniable, personal ayah. Every human being has undergone this silent, intricate creation within the darkness of the womb. To witness this process and attribute it to blind, unguided forces is, from the Quranic view, an interpretive blunder. Beyond the biological, the Quran points to the emergence of our cognitive faculties, especially consciousness. “It is He who brought you forth from the wombs of your mothers when you knew nothing, and gave you hearing and sight and hearts (Af’idah), so that you might be grateful” (16:78). The atheist may explain consciousness and perception as emergent properties of complex neural networks, but this remains an assertion without a mechanism. The existence of subjective, first-person experience—what it is like to see red or feel joy—remains the "hard problem" of consciousness for philosophical materialism, a problem so intractable that some materialists are forced to deny its existence altogether (Chalmers, p.225; Dennett, p.369). The Quran presents consciousness not as a problem to be explained away, but as a sign to be understood—the sign of a conscious Creator who has endowed a part of His creation with a spark of His own attribute of awareness. Perhaps the most profound anthropological argument is the concept of the Fitra. The Quran states: “So set your face to the religion as a man of pure faith—God’s original nature (Fitrat Allah) according to which He originated mankind. There is no altering God’s creation. That is the upright religion, but most people do not know” (30:30). This verse posits that there is an innate, primordial disposition within every human soul that is wired to recognize the existence and oneness of its Creator. It is a spiritual compass that naturally points toward God, an intuitive knowledge that precedes and transcends cultural conditioning. This stands in direct opposition to the Lockean concept of the mind as a tabula rasa (blank slate). The Quran suggests the slate is not blank; it has the imprint of the divine upon it. The famous primordial covenant (Mithaq) verse (7:172) further suggests that all human souls have already testified to God's Lordship in a pre-temporal state, asking "Am I not your Lord?" to which they all replied, "Yes, we testify." From this perspective, atheism is not an absence of belief, but an acquired state of spiritual alienation and forgetfulness (Nisyan). It is a "covering up" (kufr) of this innate knowledge, often due to layers of arrogance, societal influence, or trauma. The Quran warns that those who "forget God" will be made to "forget their own selves" (59:19). This is a powerful psychological and existential insight. It argues that a true and deep self-knowledge is impossible without knowledge of God, because our identity is fundamentally defined by our relationship with our Creator. To deny God is, therefore, to become fundamentally disconnected not only from the cosmos but from the deepest truths of the self (Murata, p.125). The existence of the Fitra also provides the foundation for the Quranic moral argument. The Quran claims that the human soul (Nafs) is "inspired with its wickedness and its righteousness" (91:8). This implies an innate moral compass, a conscience that recognizes objective moral values like justice, compassion, and truthfulness, and recoils from their opposites. Atheism struggles to provide a solid grounding for objective morality. If there is no God, from where do objective moral duties and values derive? If they are merely evolutionary by-products for group survival, then they are not objectively binding; concepts like rape or genocide are not objectively wrong, merely disadvantageous for the species. If they are social constructs, they are relative and can be changed. The Quran argues that our intuitive sense that some things are truly, objectively wrong points to a transcendent Lawgiver who has embedded this moral sense within us and revealed its details through prophets. The desire for ultimate justice—the conviction that tyrants should be punished and the oppressed vindicated, even if they escape justice in this life—is a powerful sign of a Day of Judgment when all accounts will be settled by a perfectly Just Judge (Al-Hakam, Al-'Adl). Furthermore, the human yearning for ultimate meaning, purpose, and permanence seems at odds with a cold, indifferent, and transient material universe. This existential ache, from the Quranic perspective, is not a neurological quirk or a comforting illusion, but an echo of our transcendent origin and destiny. It is the Fitra calling us home. The atheist must explain these profound longings as ultimately meaningless by-products of evolution. The Quran presents them as the most meaningful clues to our true nature and purpose, signs written not in the stars, but in the very fabric of our souls. The Logical Coherence of Tawhid and the Critique of Materialism as Shirk While the Quran's primary approach is a hermeneutical appeal to the signs in creation and the self, it is undergirded by a deeply rational and logical core that dismantles the philosophical foundations of atheism. This logical argument is centred on the principle of Tawhid (the absolute, indivisible oneness of God) and its corresponding critique of shirk (attributing partners or divine qualities to anything other than God). As established in the cosmological argument, the Quranic questions in 52:35-36 systematically eliminate all logical possibilities for the universe's existence other than creation by an uncaused Creator. This provides a rational foundation for belief. The principle of Tawhid then serves as a powerful intellectual razor for refining this understanding. Tawhid insists that there can be only one Necessary, Uncaused, and Independent Reality. Everything else—every star, every particle, every physical law, every living being—is contingent and dependent, a sign pointing beyond itself towards that singular, transcendent source. This framework allows for a devastating critique of philosophical materialism. Materialism, the belief that matter and energy are the fundamental and sole realities, posits that the physical cosmos is the ultimate, self-subsistent, eternal entity. The Quranic critique would argue that matter, in all its forms, displays the clear characteristics of being created and contingent. It is not self-explanatory; it is governed by intricate laws it did not write, it exhibits a fine-tuning it could not have designed for itself, and modern cosmology confirms it had a beginning. Therefore, to treat the material world as ultimate—as the uncaused cause—is a form of conceptual shirk. It is the misattribution of the qualities of the Creator (self-subsistence, eternality, necessity) to the creation. It is elevating the contingent to the status of the Necessary. The Quran’s frequent and rigorous arguments against idol worship can be read as a powerful allegory for this critique of materialism. The argument against the idols of ancient Mecca was profoundly rational: how can you worship something that you yourselves have carved, something that cannot benefit or harm you, something that is itself created and dependent (21:66-67)? The Quran extends this logic to anything that is taken as an ultimate reality besides God. "Have you seen the one who takes his own desire as his god?" (45:23). In the modern context, "scientism" —the belief that science is the only valid path to knowledge—can function as a form of conceptual idolatry, where a method for studying the creation is elevated to the status of the ultimate arbiter of all reality. The Quran's core assertion, "There is no god but God" (La ilaha illa Allah), is therefore not just a religious creed but a comprehensive metaphysical statement. It is a declaration of liberation from all false ultimate, whether they be stone idols, human desires, political ideologies, or the philosophical abstraction of "Matter." It posits that the universe is not a closed, self-explanatory system. It is an open system, constantly sustained by and pointing to the one true Reality that lies beyond it. From this vantage point, atheism is not only an interpretive failure but also a logical one. It halts the chain of explanation at a contingent reality (the universe) and refuses to ask the ultimate question of why there is something rather than nothing. Tawhid provides the only logically complete and sufficient answer. Atheism as Failure of Comprehension This paper has argued that the Quran’s refutation of atheism is not a singular proof but a holistic, hermeneutical appeal. The cumulative weight of the signs in the cosmos, the self, and the logic of Tawhid constructs a worldview in which theism is the most coherent and intellectually satisfying interpretation of reality. This concluding synthesis will characterize atheism, from the Quranic perspective, as a fundamental failure of interpretation, addressing common objections along the way. The atheist and the believer are, in a sense, reading the same text: the book of existence. The atheist, however, engages in a "flat" or "reductive" reading. They see the letters (particles, forces) and perhaps the words (physical laws, biological processes), but they deny that these components form meaningful sentences or a coherent narrative. For the materialist, the universe is a book written by no one, telling no story, signifying nothing. Its apparent order is an illusion of pareidolia, its beauty a subjective aesthetic response, and its purpose a human projection onto a purposeless void. The Quranic hermeneutic, in contrast, is a call for a "deep reading" (Tadabbur). It teaches that the physical form (Sura) of phenomena points to an inner meaning (ma’na). The universe is a book brimming with symbolism, metaphor, and meaning. To read it correctly is to move beyond mere description of phenomena and to engage in a deeper exegesis of reality, one that finds in the intricate beauty of creation the unmistakable signature of its Author. This approach pre-emptively answers the common atheist objection of the "God of the Gaps"—the accusation that theists insert God as an explanation only for things science has not yet figured out. The Quranic God is not a "gap-filler." He is the author of the entire book, the explanation for the parts we do understand just as much as the parts we don't. The very existence of consistent physical laws that science can discover is, for the Quran, one of the greatest signs of the Lawgiver. The argument is not "Science can't explain X, therefore God." The argument is "The very fact that there is an intelligible reality 'X' governed by discoverable laws, points to a transcendent, intelligent source." God is not in the gaps of our knowledge; He is the ground of all being that makes knowledge possible in the first place. The Quran frames disbelief not as an intellectually superior position, but as a spiritual and cognitive pathology. It uses several key terms to describe this state. It is ghaflah (heedlessness), a state of being distracted by the mundane and failing to see the signs that are everywhere (7:179). It is Juhud (ingratitude and denial), a wilful rejection of evident truths and bounties (27:14), often because acknowledging them would necessitate gratitude and submission. And it is, as previously discussed, kufr (concealing the truth), an active covering-over of the innate knowledge of the Fitra and the manifest signs in the world. The Quran diagnoses the psychological root of this denial as arrogance (Kibr) and a delusion of self-sufficiency (Istighna). "Man exceeds all bounds when he considers himself self-sufficient" (96:6-7). Often, the refusal to believe is not based on a dispassionate assessment of evidence but on an unwillingness to accept the moral and existential implications of that evidence: submission to a higher authority, accountability for one’s actions, and the dethronement of the human ego from the centre of its own universe. This diagnosis aligns with modern psychological concepts like motivated reasoning, where conclusions are driven by emotional preferences rather than a neutral evaluation of facts. An Invitation to Read The Quran’s engagement with atheism is a masterful exercise in hermeneutics. It bypasses the sterile confines of abstract logic divorced from experience and instead immerses the human being in the text of reality itself. It posits a universe that is fundamentally communicative, a cosmos that speaks to those who have learned the language of signs and are willing to use all the faculties of perception—reason, reflection, contemplation, and the heart. Through a cumulative and convergent case built upon the evidence of the outer world (al-afaq) and the inner world (al-anfus), the Quran argues for the coherence and necessity of a singular, all-wise, and all-merciful Creator. It presents the breath-taking order and fine-tuned balance of the cosmos as the work of a masterful architect. It holds up the intricate processes of life, the inexplicable miracle of consciousness, and the innate moral and spiritual yearnings of the human soul as intimate proofs of our divine origin. It wields the logical razor of Tawhid to show that positing the material world as ultimate is a form of conceptual idolatry, and that only the existence of a single Necessary Being can provide a sufficient reason for a contingent reality. Ultimately, the Quran refutes atheism not by silencing it with a single, coercive proof, but by demonstrating its interpretive poverty. 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New York: Hill and Wang, 2006. ---- 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/universe-divine-quranic-refutation-atheism/d/136248 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

Study of Religions during the Abbasid Era

By Dr. Zafar Darik Qasmi, New Age Islam 22 July 2025 The Abbasid era promoted religious and intellectual diversity through translation, interfaith dialogue, and institutions like Bayt al-Hikmah, encouraging unbiased scholarly study of global philosophies, sciences, and religions. Main Points: 1. 1.Bayt al-Hikmah became a centre for translating global religious, scientific, and philosophical texts into Arabic. 2. Abbasid caliphs supported Hindu, Greek, and Persian scholars for interfaith harmony and cultural exchange. 3. Muslim scholars studied and compared world religions, fostering a rational and respectful understanding of beliefs. 4. 4.Indian knowledge, especially in medicine, mathematics, and astrology, enriched Islamic science and scholarship. 5. 5.Religious tolerance and intellectual freedom defined the Abbasid golden age of comparative religious studies. —--- Muslims realised the importance of studying different religions and took positive steps toward it. This shows not only their tolerance but also their scholarly impartiality. Muslims did not let prejudice affect their pursuit of knowledge and literature. Along with scholars, even Muslim rulers upheld this tradition of intellectual diversity and introduced society to new religions, philosophies, and cultures. When we analyse the Abbasid period in this context, we find that various sciences, knowledge systems, and wisdom spread during this era. People also became familiar with different religions, beliefs, cultures, and religious literature. Great efforts were made to study Greek philosophy as well. In short, the Abbasid period had a deep impact on the field of Comparative Religion. Efforts Toward the Study of Religions During the Abbasid era, several steps were taken to understand different religions and ideologies. The most notable effort was the establishment of the Bayt al-Hikmah (House of Wisdom) by Caliph Harun al-Rashid, which flourished under Caliph Al-Ma'mun. This was not just an institution but a centre for studying all kinds of sciences, philosophies, beliefs, rituals, and cultures from different nations. It became world-famous for promoting religious diversity, scholarly research, and social harmony. The House of Wisdom made remarkable contributions in intellectual, religious, and cultural fields without any prejudice. In fact, the House of Wisdom played a key role in sparking the European Renaissance. For Muslims, this era is rightly considered a golden age, where scientific, philosophical, and religious studies reached their peak. Comparative Religion became a formal subject during this time. Muslim scholars, translators, and philosophers deeply studied Greek, Indian, Persian, and other religious and cultural systems, analyzed them, and compared them with Islamic teachings. The Abbasid caliphs, especially Harun al-Rashid and Al-Ma'mun, supported the translation of Greek and Indian books into Arabic, which covered religious, philosophical, and logical topics. These translations helped Muslims better understand other religions. There were also scholarly debates and discussions with Christian, Jewish, Zoroastrian, and Hindu scholars. The goal was to understand their beliefs and present Islamic teachings with rational and logical arguments. Religious texts were translated into Arabic from Sanskrit, Syriac, Persian, and Greek. This open-mindedness led to: Greater understanding and dialogue between different communities. The development of Islamic theology, philosophy, and logic. Promotion of interfaith respect and tolerance. Foundations for global inter-religious understanding. The Abbasid era became a milestone in the history of religious studies. Introduction to Religions in the Abbasid Era The Bayt al-Hikmah, as a centre of knowledge, appointed scholars from different religious backgrounds—Muslims, Christians, Jews, Zoroastrians, Hindus, and others. These scholars came from various regions and followed different beliefs. When people of diverse faiths work together in academic research, it fosters intellectual diversity and promotes mutual understanding of each other’s cultures and beliefs. Thus, Bayt al-Hikmah became a hub for religious understanding and dialogue. Books were translated into Arabic from languages such as Sanskrit, Hindi, Syriac, Hebrew, Chaldean, Persian, and Phoenician. This gave the Arabs exposure to a wide variety of civilizations and systems of thought. They became familiar not just with Indian religions and sciences, but also with Christianity, Judaism, Zoroastrianism, and others. In truth, knowledge, wisdom, and intellectual development should not be limited by prejudice. Valuable knowledge—no matter its origin, language, or religious background—should be embraced if it benefits humanity. The Abbasid caliphs proved through the establishment of Bayt al-Hikmah that Muslims were broad-minded. They gathered scholars from across the world and studied various subjects including philosophy, culture, medicine, mathematics, music, logic, astronomy, and religious beliefs and rituals. Familiarity with Indian Civilization Arabs became familiar with Indian civilization and its religions when the Abbasid caliphs established Bayt al-Hikmah. Many Sanskrit books written by Hindu scholars were translated into Arabic. Regarding the beginning of these translations, Maulana Syed Sulaiman Nadvi wrote in his book "Arb-o-Hind Ke Talluqaat" (Relations between Arabs and India): The idea of translating foreign books started during the mid-1st century Hijri (7th century CE), but at that time the centre of power was Syria, where Greek and Syriac languages dominated. When the Abbasid capital moved to Iraq, Indian and Persian languages gained attention. When Caliph Al-Mansur’s love for knowledge became known, in 164 Hijri (771 CE), a scholar from Sindh came to Baghdad with an astronomy and mathematics book in Sanskrit. With the help of court scholar Ibrahim Fazari, this book was translated into Arabic. This was the first time Arabs realized the intellectual strength of India. Later, Harun al-Rashid invited Indian physicians, who impressed Arabs with Indian medical knowledge. Under the patronage of the Barmakid family, books on medicine, astronomy, mathematics, and ethics were translated from Sanskrit to Arabic. These translations increased India’s intellectual reputation. Many Indian scholars were employed at Bayt al-Hikmah to continue this work. Syed Sulaiman Nadvi further wrote that due to the encouragement of Caliphs like Al-Mansur and Harun al-Rashid and the generosity of the Barmakids, many Indian scholars came to Baghdad and joined scientific and educational departments. They translated many Indian books into Arabic. Unfortunately, the Indian names of these scholars were changed so much in Arabic pronunciation that today it is nearly impossible to identify them. Some of them were probably followers of Buddhism, which used different naming traditions than modern Hindu names. Also, some of the names were not names but titles. Indian civilization and religions not only gained attention, but Indian knowledge and achievements were highly respected. Many Arab travellers and historians, such as Al-Jahiz (Nazar al-Sudan 'ala al-Baydan), Al-Yaqubi (Tarikh al-Yaqubi), Abu Zayd Sirafi (Al-Bayan), Al-Masudi, Ibn Hawqal, Al-Muqaddasi, and Ibn Battuta praised India’s knowledge and wisdom in their books. These observations show how deeply Indian culture and religious diversity influenced others. The Abbasid scholars were intellectually open and impartial. Thus, the Abbasid era can be rightly described as a golden period of social diversity, cultural harmony, and academic research. During this time, new dimensions of religious studies opened, and people not only learned about other beliefs but also accepted and tolerated them. Hindu Scholars in the Abbasid Era Many Hindu scholars worked during the Abbasid era. Some of the most well-known include: Kanka Pandit: A famous Hindu philosopher and astrologer who participated in scholarly debates in Caliph Al-Ma'mun’s court. He introduced Hindu philosophical systems like Sankhya and Vedanta to the Islamic world. Manaka: A Hindu scholar and expert in Ayurveda. He provided Indian medical texts to the Abbasid court, which were translated into Arabic. In addition to them, many lesser-known but valuable Hindu translators came to Baghdad. They translated Sanskrit and Prakrit texts into Arabic. These translations introduced the Islamic world to Buddhism, Nyaya, Vedanta, Ayurveda, astrology, and mathematics. Hindu scholars helped Islamic civilization connect with global knowledge. Their contributions promoted interfaith dialogue and understanding. Just as Greek philosophy influenced Islamic theology and Sufism, Hindu thought also left a mark on Islamic intellectual traditions. The role of Hindu scholars in the Abbasid era is unforgettable. Although their names may not be well-known today, their impact on Islamic sciences, philosophy, astronomy, mathematics, and medicine is clearly visible. The intellectual openness and tolerance of the Abbasid caliphs gave the world a treasure of knowledge, in which Hindu scholars played an important part. URL: https://www.newageislam.com/interfaith-dialogue/religions-abbasid-era/d/136247 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

Shoplifting In The US: Is It A Felony?

By Sumit Paul, New Age Islam 22 July 2025 An Indian woman, reportedly called Alvani, was detained in Illinois, US, for allegedly stealing items worth over $1,300 (approximately Rs 1.11 lakh) from a Target store in May. Even as a video of the May incident went viral, the US Embassy in India issued a statement cautioning all visa holders that involvement in crimes such as assault, theft, or burglary in the host country could lead to visa revocation and future inadmissibility. Responding to a question on the shoplifting incident, India's Ministry of External Affairs (MEA) has urged all citizens travelling abroad to respect local laws and uphold the country's image, while confirming that over 1,500 Indians have been deported from the US this year. While kleptomania is a universal phenomenon, the ever-condescending western world tries to project it as a 'serious' behavioural aberration prevalent among the shoplifters from India, Africa and the third-world countries. But the fact is, many 'white' celebrities have also been caught shoplifting. The names of Lindsay Lohan, Wynona Ryder, Britney Spears, Antony Worrall Thompson, Richard Madeley, Lady Isobel Barnett, among others spring to mind. Old-timers are aware how Indian cricketer, late Sudhir Naik was harassed and humiliated for the alleged shoplifting during the disastrous tour to England in 1974. It's worth noting that Naik had gone shopping in between the matches and had even bought socks for himself and his teammates. When he presented the socks for billing, one pair had been missed out on by accident. The same was picked up by the scanner, and after the security called the authorities, Naik was charged with shoplifting. The former cricketer did try to explain that he had accidentally missed out on the sock and also stated that he had paid for everything else, and it was a mistake that the pair of socks was missed out on. The police did not think much of the explanation, and the Indian team management, hoping to let the matter go as soon as possible, advised Naik to plead guilty. However, the news of the same was leaked to a reporter to publish it soon after that, which led to embarrassment for the side. Though poor Sudhir Naik was unceremoniously sent back home, he always maintained that he never stole anything from the departmental store in the UK. Unfortunately, the alleged shoplifter’s act in the US is being used as a reason to criticise India itself. Jealousy is the most obvious reason. Every nation has shoplifters, but India’s rising prominence has made it a target. Just like transgressions by Americans anywhere naturally attract a lot more interest and opprobrium than those committed by citizens of less consequential nations. Indians must realise they will be in the crosshairs while abroad, just like Americans. But at the same time, if a survey conducted by the Centre for Retail Research in Nottingham, UK, is to be believed, Indians are the topmost shoplifters in the world. It is the collective innocuous acts of shoplifting that has been the driving force behind India topping the infamous list for the third time in a row. The Global Retail Theft Barometer survey for 2010 revealed that the Indian retail sector has a shrinkage rate—a reduction or loss in inventory due to shoplifting, theft and process failures—of 2.72 percent amounting to a loss of approximately 9,296 crore. Of this 47.3 percent (roughly 4,397 crore) was due to shoplifting and the rest due to the other mentioned reasons. All said and done, should an act of shoplifting be called a felony? Is it a crime of that enormity? Is it so horrendous? Certainly not. In a lighter vein, while shoplifting or kleptomania is certainly not worth-eulogising or emulating, the thrill of stealing small items is akin to kissing on the sly! Women have been found to be more into this 'disorder' than men. ' Women often steal hearts and objects in a clandestine manner,' maverick novelist Sasthi Brata aptly observed. So very true. The thrill of not getting caught while stealing is something that's indescribable to many (seasoned) kleptomaniacs. It gives them a kick and a mischievous sense of triumph. A team of American psychiatrists studied this phenomenon for years and concluded that a large percent of women felt like stealing something while shopping but only five to ten percent would actually steal. Kleptomania is often compared to a rather 'erudite' 'bad' habit of stealing books from the bookshops and also from libraries. There's a real-life anecdote related to it. Many years ago, a well-read, avuncular bookshop owner on College Street, Calcutta, saw a young man steal a book along with other books that he purchased. He was a regular customer. The stolen book was Russian great Maxim Gorky's famous novel ' Mother.' While making the bill, the kind-hearted owner smilingly told the young man, '' Please come after a week. I'll ask you questions on Gorky's book and if you fail to answer, you'll have to pay for the book." So heart-warming and affable insinuation that you were caught stealing a book! ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/current-affairs/shoplifting-us-felony/d/136245 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