Hindu–Muslim Unity, Tolerance And Maulana Abul Kalam Azad (Part Three)

By Dr Zafar Darik Qasmi, New Age Islam 23 October 2025 Abstract: Maulana Abul Kalam Azad strongly believed in Hindu–Muslim unity and religious tolerance. He taught that tolerance means respecting others’ faiths while staying firm in one’s own beliefs. India, he said, is a land where many religions and cultures have lived together for centuries, creating a shared civilisation known as the Ganga–Jamuni culture. Azad reminded Indians that Islam and Hinduism have shaped the nation together, influencing its language, art, dress, and traditions. He proudly declared himself both a Muslim and an Indian, calling India an indivisible nation formed by nature and history. Azad warned against division and urged people to protect the unity and composite culture that have developed through a thousand years of coexistence. For him, the progress and peace of the country depend on harmony, equality, and mutual respect among all communities. Main Points: 1. Tolerance means respecting others’ faiths while remaining strong and faithful to one’s own beliefs. 2. India’s diverse religions and cultures together formed a rich, shared Ganga–Jamuni civilisation. 3. Azad proudly identified as both Muslim and Indian, rejecting all ideas of separation or division. 4. Eleven centuries of coexistence created India’s unified culture through shared language, customs, and traditions. 5. National unity, peace, and progress depend on harmony, equality, and mutual respect among all communities. ----- In the present age, the way human values and mutual relationships are being shattered merely on the basis of suspicion and misunderstanding is truly unfortunate. There are many reasons behind this situation. However, it can be said with complete certainty that in India, the diversity of religions and centuries-old common cultural traditions once created a society in which the beliefs, ideas, and philosophies of every religion were respected and protected. When we look at the present-day India or the global situation, it becomes clear that not only are mutual relationships weakening, but factors are also emerging that seriously harm the shared values of religions and the spirit of mutual trust and harmony. Therefore, it is necessary to understand the importance and relevance of our national unity and the Ganga–Jamuni culture (composite civilisation) that has been the foundation of Indian society. In this regard, Maulana Abul Kalam Azad presented a comprehensive concept of tolerance in his commentary on the Qur’an. He wrote: “Tolerance means that while holding firmly to your own beliefs and practices, you must also acknowledge the right of others to hold theirs. Even if another person’s path appears clearly wrong to you, you must not deny their right to follow it. But if tolerance is extended so far that it interferes with your own beliefs or weakens your convictions, then it ceases to be tolerance; it becomes a denial of intellectual steadfastness.” (Reference: Tafsir al-Qur’an, pp. 365–366) Regarding Hindu–Muslim unity, Maulana Azad once said in a presidential address: “I am a Muslim, and I am proud to feel that I am a Muslim. The glorious traditions of thirteen hundred years of Islam are my inheritance. I am not prepared to let even the smallest part of it be lost. The teachings, history, knowledge, arts, and civilisation of Islam are my treasure, and it is my duty to safeguard them. Yet, along with all these sentiments, I also possess another feeling born of the realities of my life – and Islam itself does not forbid it; indeed, it guides me towards it. I am proud to feel that I am an Indian. I am an essential part of the indivisible and united Indian nation. Without me, the structure of its greatness would remain incomplete. I can never give up this claim. It was destined by Providence that India would become the home of diverse races, civilisations, and religions. Even before the dawn of history, people began to arrive here from different parts of the world. Among those groups, the last to arrive were we – the followers of Islam. We followed the path of earlier travellers and made this land our permanent home. It was the meeting of two great streams of human culture – two civilisations as distinct as the waters of the Ganga and the Jamuna. For some time, they flowed separately, but as nature’s unchangeable law dictates, they ultimately met to form a single confluence. This union was one of the greatest events in history. From that day onwards, the unseen hand of destiny began to shape a new India out of the old. Eleven centuries have passed since this union. Today, Islam has as much claim on this land as Hinduism does. Our shared history of a thousand years has enriched every aspect of our life in India. Our languages, poetry, literature, social customs, tastes, dress, traditions, and countless aspects of daily life all bear the imprint of our common heritage. Our languages were once different, but now we speak the same tongue. Our customs were once unfamiliar to each other, but together they have formed a new pattern. The clothes we wore in ancient times can now only be seen in historical paintings – they no longer suit us. This shared heritage is the wealth of our united nationality, and we do not wish to return to the era before our joint life began. A thousand years of living together have moulded us into one nation – and such moulds are not man-made; they are formed by the slow and mysterious hand of nature over centuries. The mould is now set, and destiny has sealed it. Whether we like it or not, we are now one – an indivisible Indian nation. No artificial idea of separation can divide us again. We must accept this decision of fate and work together to build our common destiny.” (Source: Prof. Akhtar al-Wasy, Elements of Pluralism in the Thought of Sir Syed and Maulana Azad) In light of the above words, it can be confidently said that India is the land of composite civilisation and shared culture. Therefore, the first principle for the progress, development, and prosperity of our beloved country is that all communities and groups should live together in harmony, without allowing any kind of division, discrimination, or prejudice to take root. ---- Other Parts of the Article: The Concept of the Unity of Humanity in the Writings of Maulana Abul Kalam Azad (Part One) Maulana Abul Kalam Azad’s Perspective on the Unity of Religions (Part Two) URL: https://www.newageislam.com/islamic-personalities/hindu-muslim-unity-tolerance-maulana-azad-part-three/d/137355 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

Firecrackers During Diwali: An Absolute Nuisance

By Sumit Paul, New Age Islam 23 October 2025 Can Indians imagine Diwali sans firecrackers and noise? While noise is integral to an average Indian's life because not only during all occasions, noise is everywhere whether or not there's an excuse for it. But what about firecrackers? Diwali means firecrackers and now the neo-Hindus are bursting crackers even during Ganeshotsav and other occasions. Bursting of fireworks not only causes air pollution but also noise pollution. Also because of the happiest festival, many people use loudspeakers, loud musical instruments and advertisements that cause noise pollution. The noise level can go beyond 125 dB which is as loud as Military jet aircraft take-off, whereas the government limits Noise level at 55 dB in daytime and 45 dB at night for residential areas. These types of noises are very harmful for new-born babies and senior citizens. Why do people burst firecrackers? An Urdu humorous poet wrote a couple of years ago, "Ghar Se Nikla Tha Patakhe Khareedne/Har Soo 'Patakhe' Dekh Kar Irada Badal Diya" (I went out to buy firecrackers but seeing 'Patakhas' everywhere, I returned home). It's worthwhile to note that in the north Indian lingo, a 'Patakha' is a luscious female with an element of raunchiness. It's worthwhile to mention that 'Patakha' for a woman is a mild slang, though some women take it as a compliment! All joking aside, in these five days fireworks are handled by kids and due to their poisonous nature many children fall ill. Poisonous gases may cause fever, skin irritation, vomiting, effects of fireworks on lungs, insomnia, heart, asthma and bronchitis. Many children also face accidents due to mishandling of fireworks and it causes burning, cutting. It has also been observed that mortality and morbidity rate increased in the Diwali period because of SPM, RSPM and other harmful gases released into the environment. Agreed, gunpowder (Baarood) was invented in China but it was Babar who introduced it to the subcontinent and crackers during the Shab-e-Charaghaan (Diwali) came into being. Now when everything even remotely related to the Mughals is despised and frowned upon, can't the devout neo-Hindus do away with firecrackers because crackers contain Baarood? But they won't. Because our priorities are selective as well as opportunistic: English is expendable, but cricket remains a national love affair, nay, a national religion. Mughals are detestable but their gunpowder is frequently used to pollute the air and cause sleepless nights to those who've nothing to do with Diwali and its orgiastic revelry. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian URL: https://www.newageislam.com/spiritual-meditations/firecrackers-diwali-nuisance/d/137354 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 Radiant Heir of Jan-e-Janan: Hazrat Shah Ghulam Ali Dehlavi and the Global Renewal of the Mujaddidi Path

By Adnan Faizi, New Age Islam 23 October 2025 Hazrat Shah Abdullah, more widely known as Hazrat Ghulam Ali Dehlavi, stands as the defining Naqshbandi Mujaddid of the 13th Hijri century. A master of tariqah and shariah, his Khanqah in Delhi became an international centre of spiritual guidance, scholarship and social service. Main Points: 1. Hazrat Shah Ghulam Ali Dehlavi was Mujaddid of the 13th Hijri century. 2. Hazrat mastered Naqshbandi, Qadri and Chishti tariqas and all Islamic sciences deeply. 3. He became chief khalifa and spiritual successor to Hazrat Mirza Mazhar Jan-e-Janan. 4. Hazrat nurtured international khulafa, influencing Naqshbandi spread across India, Middle East widely. 5. He authored key works, Malfuzat and treatises preserving Mujaddidi heritage and guidance. ---- Introduction Hazrat Shah Abdullah alias Hazrat Ghulam Ali Dehlavi (1156 A.H. / 1743 C.E. — 22 Safar 1240 A.H. / October 1824 C.E.) occupies a central place in the spiritual history of the subcontinent. He combined rigorous scholarship in Hadith and Fiqh with the highest attainments of Tasawwuf. Recognised by many scholars and the larger circle of Awliya as the Mujaddid of the 13th Hijri century, Hazrat shaped the subsequent century’s spiritual map by training deputies who carried the Naqshbandi Mujaddidi fayd to India, Persia, Central Asia, the Arab lands and the Ottoman domains. This article gathers and arranges all available verified information about his life, lineage, teachings, writings, khulafa and legacy. Early Life And Family Background Hazrat Shah Abdullah (commonly called Hazrat Ghulam Ali) was born in 1156 A.H. in Patiala (present day Punjab). His paternal lineage and home environment were deeply immersed in spiritual devotion. His father was Hazrat Syed Abdul Latif Batalvi, a devout ascetic and a Sufi of the Qadri tariqa, who himself was a murid of Hazrat Shaykh Nasiruddin Qadri. A remarkable portend preceded the child’s arrival: just before his birth Hazrat Syed Abdul Latif experienced a vision of Hazrat Ali who instructed him to name the child “Ali.” Consequently the infant was named Ali at birth; later he adopted the name Ghulam Ali while his uncle named him Abdullah following Prophet’s injunction. Over time both names came into usage: Abdullah as the formal appellation and Ghulam Ali as the popular one. In biographical records both names appear together; commonly in the subcontinent he is referred to as Hazrat Ghulam Ali Dehlavi. From a young age he displayed exceptional memory and piety. It is reported that he memorised the Quran within a month an extraordinary feat that testified to both intellectual facility and spiritual receptivity. His father planned to place him under Hazrat Nasiruddin Qadri’s tutelage in Delhi, but Hazrat Nasiruddin passed away soon after they reached Delhi. Free to choose his mentor, the young Hazrat Ghulam Ali frequented the company (Suhbat) of several Shuyukh in Delhi, absorbing varied strands of spiritual instruction before ultimately committing to bayʿah. Bay’ah, Training And Spiritual Lineage At the age of twenty-two Hazrat undertook Bay’Ah with Hazrat Mirza Mazhar Jan-e-Janan, the pre-eminent Sufi master of Delhi in that generation. Hazrat Mirza Mazhar Jan-e-Janan, himself a luminary in both spiritual practice and early modern Urdu poetry, became the principal spiritual guide of Hazrat Ghulam Ali. Under his tutelage Hazrat Ghulam Ali served and trained for fifteen years, during which he received intensive instruction in both the outward sciences and the inward disciplines. Although initially initiated into the Qadri chain through family connections, Hazrat was principally perfected within the Naqshbandi Mujaddidi method under Hazrat Mirza Mazhar Jan-e-Janan. He later received khilafat from his Shaykh, becoming his chief khalifa and the recognised spiritual successor within the Naqshbandi Mujaddidi silsila. Hazrat’s Naqshbandi chain (as narrated in his works and biographies) traces back through Hazrat Mirza Mazhar Jan-e-Janan to Hazrat Noor Muhammad Badayuni, Hazrat Hafiz Muhammad Mohsin Dehlavi, Hazrat Khwaja Saifuddin Faruqi Sirhindi, Hazrat Khwaja Muhammad Ma’soom Faruqi Sirhindi and ultimately to Hazrat Imam Rabbani Shaykh Ahmad Sirhindi (Mujaddid Alf Thani). This unbroken chain furnished Hazrat with authentic Mujaddidi transmission and spiritual authority. Hazrat also received permission and training in the Qadri and Chishti orders. He narrates a formative dream where Hazrat Ghaus-e-Azam and Hazrat Shah Naqshband appear in neighbouring houses; Hazrat Ghaus al-Azam permitted movement to Hazrat Shah Naqshband, teaching the aspirant that the ultimate objective is God, not attachment to a particular tariqa. This vision reconciled his multi-order training and helped him attain mastery across silsilas. Character, daily practice and social conduct Hazrat was famed for humility, disinterest in pomp and uncompromising adherence to Sunnah. Anecdotes underline his simplicity: when a street dog entered his dwelling he supplicated, “Who am I to ask intercession of Your friends? Forgive me for the sake of Your creation.” He habitually refused fixed patronage; despite invitations from the wealthy and the royal, he declined permanent financial support for his Khanqah, trusting entirely in Divine provision (Rizq Min Al-Ghayb). He wore simple garments, ate the food of the poor fakir and sustained a large communal household. Sir Syed Ahmad Khan records that around five hundred persons resided in Hazrat’s shrine at times, their living costs borne by the Shaykh through acts of generosity and Divine assistance. Hazrat’s regimen was disciplined. He often recited ten ajza after Fajr, engaged in Muraqaba with disciples, and taught Hadith and Tafsir after the early morning Ishrak. He rarely slept; when sleep overcame him, it was for a few short moments over his Musalla. His Khalifa and disciples would gather in Halqa around him during devotions. He insisted on adherence to Sharī’ah in all matters and discouraged visits from those who acted openly against the Sunnah. Teaching, Spiritual Method And Guidance Central to Hazrat’s teaching was the negation of seeking merely emotional states (Zauq and Shauq), visions or Karamat as ends in themselves. He emphasised Wuquf Qalbi constant vigilance of the heart attentive to the Exalted Being and cautioned seekers to purge distractions that detract from the goal of God-realisation. The seeker’s aim must be purely the Pure Being; any interest in secondary states should be negated. In jurisprudence he followed Hanafi practice yet demonstrated practical benevolence: though Zakat becomes obligatory after a year by strict calculation, Hazrat would pay it immediately upon receiving income, following recommended conduct in the spirit of charity and prompt fulfilment. He combined meticulous adherence to shariah with the Naqshbandi discipline of silent dhikr and heart-centred vigilance. His khalifa report that he could often discern the inner state of listeners and reply with precisely tailored guidance. Khulafa, Deputies And International Reach Hazrat’s Khulafa were numerous and geographically dispersed. He appointed Hazrat Hafiz Shah Abu Saeed Faruqi Mujaddidi Dehlavi as successor to his Khanqah in Delhi; Hazrat Shah Abu Saeed trained thousands and died in 1250 A.H. Hazrat Shah Ahmad Saeed Faruqi Mujaddidi, son of Hazrat Shah Abu Saeed, received Khilafat and later migrated to Madina where he died in 1277 A.H.; he also played a visible role in the 1857 uprising. Perhaps the most internationally renowned of Hazrat’s deputies was Hazrat Maulana Khalid al-Baghdadi Kurdi Shahrazuri (Baghdad, Iraq), who within a short period received Khilafat and then carried the Mujaddidi Naqshbandi fayd into the Ottoman lands and beyond. Other notable Khulafa include Hazrat Shah Rauf Ahmad Raft Faruqi Mujaddidi Rampuri (Bhopal), Hazrat Maulana Basharat-Allah Behraichi, Hazrat Maulana Ghulam Mohiuddin Qusoori (Qusoor, now in Pakistan), Hazrat Maulana Syed Ismail Madani (Madina), Hazrat Maulana Shah Gul Muhammad Ghaznavi (Bukhara), Hazrat Maulana Muhammad Shareef (Sirhind), Hazrat Maulana Pir Muhammad (Kashmir), Hazrat Maulana Jan Muhammad Herati (Herat), and Hazrat Shaykh al-Haram Maulana Muhammad Jan (Makkah). Through these deputies the Naqshbandi Mujaddidi Silsila spread widely across the subcontinent, Central Asia, Persia, the Arab world and Ottoman domains. Hazrat himself noted with humility and a smile that his fayd reached Makkah, Madina, Baghdad, Rome and Maghreb, and that Bukhara seemed like an ancestral home. Writings, Malfuzat And Literary Legacy Hazrat authored at least fifteen works and left a rich corpus that combined biography, practical guidance, refutation and Naqshbandi manual. Principal works attributed to him include: Maqamat-e-Mazhari — a comprehensive Persian biography of his Shaykh Hazrat Mirza Mazhar Jan-e-Janan (circa 1211 A.H.). Idah al-Tariqat (1212 A.H.) — on adhkar, terminologies and principles of Naqshbandi tariqa (Persian; Urdu translations exist). Ahwal-e-Buzurgan (after 1225 A.H.) — biographical sketches of notable shaykhs. Maqamat Mujaddid Alf Thani — on the merits and stations of Hazrat Imam Rabbāni Shaykh Ahmad Sirhindi. Tariq Bay’ah wa Azkar; Tariqah sharifah Shah-e-Naqshband; Ahwal Shah-e-Naqshband; Risalah Azkar; Risalah Muraqibat. Radd Aetirazat and Radd Mukhalifin Hazrat Mujaddid — polemical works addressing opponents’ claims against Imam Rabbāni and defending Mujaddidi positions. Risalah Mashghuliyah; Kamalat Mazhari (1237 A.H. / 1821 C.E.); Sulook Raqiyah Naqshbandiyah. Makatib Sharifa — a collection of 125 letters compiled by his Khalifa Hazrat Shah Rauf Ahmad Raaft Mujaddidi; these epistles circulated widely and have been published multiple times. Two important collections of his spoken sayings (Malfuzat) were compiled by his Khulafa: Durr al-Maarif by Hazrat Shah Rauf Ahmad Raaft (1231 A.H.) and the forty-day Malfuzat compiled by Khwaja Ghulam Mohiuddin Qusoori. These collections preserve daily guidance, answers to seekers’ problems, narrations of Karamat and practical instruction in the Naqshbandi path. Relations With Contemporaries And Public Role Hazrat maintained relationships with leading scholars and public figures. Sir Syed Ahmad Khan attests to a close familial association: Sir Syed’s father and elder brother took bayʿah with Hazrat, and Sir Syed records that Hazrat regarded his family with paternal affection. Sir Syed’s testimony also provides social-historical detail of Hazrat’s Khanqah life and charitable provisions. Numerous scholars and prominent men, including foreign students from Persia, Transoxiana, Turkey and the Arab lands, sought Hazrat’s counsel and received training or Khilafat. His combination of scholarship, moral rectitude and practical magnanimity made him a central figure for Muslim society in late eighteenth and early nineteenth century India. Demise And Final Rites On 22 Safar 1240 A.H. (October 1824 C.E.) Hazrat Shah Abdullah passed away at the age of eighty-four. He was buried beside his Shaykh Hazrat Mirza Mazhar Jan-e-Janan in the Khanqah Mazhariya in Delhi. At his death he was reportedly holding the Hadith collection Jamial-Tirmidhi upon his chest — a final testimony to his lifelong devotion to Hadith scholarship. His funeral prayer was performed in Delhi’s Jama mosque, led by his chief khalifa Hazrat Hafiz Abu Saeed Faruqi and attended by thousands of disciples and admirers. Legacy And Continuing Influence Hazrat’s fad persisted through the institutional and personal continuity of his Khulafa. The Naqshbandi Mujaddidi network, reorganised and energised by his training, later radiated across the Islamic world. Maulana Khalid al-Baghdadi carried Hazrat’s influence into Ottoman lands; Hazrat’s deputies consolidated centres in Bhopal, Sirhind, Madina, Makkah, Bukhara, Herat and Qusoor. In the Indian subcontinent the Mujaddidi teachings informed devotional practice, legal instruction and even political mobilisation in later decades. Many of the active Naqshbandi brotherhoods today trace their linkage to Hazrat’s Khulafa — in Turkey and Iraq largely through Maulana Khalid, and in Persianate and South Asian lands through Hazrat Hafiz Abu Saeed Faruqi and his lineage. Scholarly and spiritual appreciation of Hazrat emphasises three enduring contributions: first, his consolidation and authentic transmission of the Naqshbandi Mujaddidi chain; second, his written corpus that preserved practical manuals, biographical notices and polemical defences of Mujaddidi positions; third, his cultivation of a large and geographically extended set of Khulafa who propagated an integrated model of shariat-grounded, heart-centred Naqshbandi practice. His designation as Mujaddid of the 13th Hijri century, while a weighty spiritual claim, is supported by both his widespread fayd and the testimony of contemporaries and later scholars who acknowledge the deep transformation effected by his life and work. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/jan-e-janan-hazrat-ghulam-dehlavi-mujaddidi/d/137353 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

Allah in the Qur’an: Intertextuality and the Architecture of Divine Meaning

By Adis Duderija, New Age Islam 22 October 2025 The Qur’an’s concept of Allah—the Arabic term for God—is not merely a theological assertion but a richly textured construct shaped by a web of intertextual references, historical contingencies, and rhetorical strategies. To understand Allah in the Qur’an is to engage not only with the text’s internal logic but also with its dialogical relationship to the broader religious and literary traditions of Late Antiquity. As Nicolai Sinai’s scholarship demonstrates, the Qur’an’s theology is deeply interwoven with Biblical, Jewish, Christian, and Arabian discourses, and its concept of Allah must be read through this intertextual lens. Allah as a Theological Reconfiguration The name Allah likely derives from al-ilāh (“the god”), a term used in pre-Islamic Arabia to denote a high deity. However, the Qur’an reconfigures this term into a proper name that anchors its monotheistic vision. Sinai notes that while the term was not novel, its semantic and theological centrality in the Qur’an marks a significant departure from earlier usage. The Qur’an does not merely inherit the name; it redefines it through a sustained theological project that integrates and transforms inherited ideas. This redefinition is not limited to lexical innovation. It is embedded in a broader intertextual strategy whereby the Qur’an engages with Biblical and extra-Biblical traditions. For example, the pairing of Allah with al-Raḥmān (“the Merciful”) echoes pre-Qur’anic invocations but is elevated in the Qur’an to a defining attribute of divine identity. The Basmalah “In the name of Allah, the Merciful, the Compassionate” becomes a liturgical and rhetorical motif that frames the entire Qur’anic discourse. Intertextuality as Hermeneutical Key Sinai’s work underscores that the Qur’an’s major theological concepts—including Allah, revelation (Wahy), mercy (Rahma), guidance (Huda), and justice (Adl)—cannot be fully understood without reference to their intertextual resonances. The Qur’an frequently reworks Biblical narratives, motifs, and terminology, often without explicit attribution. This “embedded intertextuality” is not ornamental; it is foundational to the Qur’an’s meaning-making. For instance, the Qur’an’s depiction of Allah as Rabb Al-ʿAlamīn (“Lord of the world-dwellers”) resonates with the Biblical notion of God as sovereign over creation. Yet the Qur’an subtly shifts the emphasis from cosmic abstraction to relational immediacy. Allah is not only the Lord of the heavens and the earth but also Rabbuka (“your Lord”), addressing the Prophet Muhammad directly. This dual register that is both universal and intimate is a hallmark of Qur’anic theology and reflects its dialogical engagement with earlier scriptures. Similarly, the Qur’an’s use of anthropomorphic language, Allah’s “face,” “hands,” and “coming” on the Day of Judgment, echoes Biblical and rabbinic imagery. However, the Qur’an reframes these motifs within its own theological grammar, often emphasizing divine transcendence while retaining the possibility of eschatological encounter. The promise that the righteous will “gaze upon their Lord” (Q 75:22–23) evokes the beatific vision in Christian eschatology but is articulated in Qur’anic terms that resist full assimilation to prior models. Allah and the Dynamics of Revelation The Qur’an presents itself as the speech of Allah, revealed through the Prophet Muhammad. This self-referentiality is not merely a claim to authority; it is a performative act that situates Allah as both speaker and subject. Phrases such as Tanzīl Min Rabb Al-ʿālamīn (“a sending down from the Lord of the world-dwellers”) and bi-smi rabbika (“in the name of your Lord”) frame the Qur’an as a divine address that is both transcendent and historically situated. Here again, intertextuality plays a crucial role. The Qur’an’s rhetoric of revelation draws on Biblical models of prophetic speech, yet it reconfigures them to suit its own theological and literary aims. The Qur’an’s emphasis on oral proclamation, its use of formulaic expressions, and its staging of polemical exchanges all reflect a complex interplay between inherited traditions and innovative composition. Theological Implications of Intertextuality Understanding Allah in the Qur’an requires attention not only to what the text says but to how it says it—and to what it assumes its audience already knows. The Qur’an often presupposes familiarity with Biblical narratives, theological categories, and liturgical practices. Its concept of Allah is thus not constructed in isolation but through a process of selective appropriation and rearticulation. This has significant implications for Qur’anic hermeneutics. As Sinai argues, the Qur’an’s intertextuality is not a matter of source-hunting but of semantic and theological resonance. The Qur’an does not merely borrow; it transforms. Its concept of Allah is shaped by this transformative engagement, which allows it to speak simultaneously to continuity and rupture, tradition and innovation. Moreover, the Qur’an’s intertextuality serves a pedagogical function. By invoking and reworking familiar motifs, the text invites its audience into a process of theological reflection. The concept of Allah emerges not as a static doctrine but as a dynamic discourse that unfolds through narrative, exhortation, and polemic. Conclusion: Intertextual Theology as Method To grasp the Qur’an’s concept of Allah is to engage in intertextual theology. This means reading the Qur’an not only as a self-contained text but as part of a broader scriptural and cultural conversation. Sinai’s scholarship provides the tools for such a reading, combining philological precision with historical sensitivity. In this light, Allah is not merely the subject of Qur’anic theology but its organizing principle. The Qur’an’s discourse on Allah integrates creation, revelation, judgment, and mercy into a coherent theological vision. Yet this vision is intelligible only when situated within the intertextual matrix that the Qur’an both inherits and reshapes. The study of Allah in the Qur’an, therefore, is not only a theological inquiry but a methodological imperative. It calls for an approach that is historically grounded, philologically rigorous, and attuned to the dialogical nature of scripture. In doing so, it opens up new vistas for understanding the Qur’an’s message and its place within the religious imagination of Late Antiquity. ---- Adis Duderija is an Associate Professor in Islam and Society and Griffith University and a book series editor of a new book series on Islam and Process-Relational Thought (Routledge). URL: https://www.newageislam.com/debating-islam/allah-quran-intertextuality-architecture-divine/d/137346 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

Muhibbullah Bihari’s Musallamus Sabut: Re-rooting Wahdat al-Wujūd in Indo-Islamic Tradition with Metaphysical Defence of Non-Duality

By Ghulam Rasool Dehlvi, New Age Islam 22 October 2025 Note: This essay is inspired by the forthcoming PhD thesis on the manuscript of Musallamus Sabut, the celebrated work of the eminent 17th–18th century Indian scholar of theology, philosophy, and metaphysics, Allama Muhibbullah Bihari. This book is among the few renowned works of Indian Islam that gained equal recognition and acceptance throughout the Arab and Islamic worlds. Every sentence of this work is a cradle of knowledge and wisdom, offering answers to the pressing intellectual questions of the present age. The PhD thesis submitted by Dr Manzarul Islam Azhari is in the offfing, and is expected to be out in the next few months. Main Points: 1. Defence of Wahdat al-Wujūd (Unity of Being): Shaykh Muhibbullah Bihari’s Musallamus Sabut is a profound metaphysical defense of Ibn al-ʿArabi’s doctrine of Wahdat al-Wujūd—that all existence is but a manifestation of the One Divine Reality (al-Ḥaqq). He rationally argues that multiplicity has no independent existence apart from God’s self-disclosure (Tajallī). 2. Synthesis of Reason, Revelation, and Mysticism: The treatise bridges ʿIlm al-Kalām (Islamic theology), philosophy (Falsafa), and Sufism (Tasawwuf), demonstrating that intellectual reasoning and Qur’anic revelation complement each other. It upholds rational inquiry (Burhan) as a means to deepen divine understanding rather than oppose revelation. 3. Refutation of Dualism and Anthropomorphism: Muhibbullah rejects the rigid separation between Creator and creation promoted by literalist theologians. Using Qur’anic reasoning, he affirms that all beings are dependent reflections of the Divine Essence—God transcends yet pervades creation, making his view panentheistic, not pantheistic. 4. Doctrine of Tajallī and Human Perfection: Central to the work is tajallī—Divine self-manifestation through creation. Every being mirrors God’s Names and Attributes, and the insān kāmil (Perfect Human) reflects them most completely. This vision leads to spiritual humility, compassion, and iḥsān—seeing God in all things. 5. Intellectual Legacy and Indo-Islamic Significance: Musallamus Sabut influenced later Sufis like Shah Waliullah Dehlawi and served as a philosophical counterweight to the Naqshbandi-Mujaddidi critique of Wahdat al-Wujūd. Preserved in libraries across India, it remains an underexplored masterpiece that epitomizes the rational-mystical synthesis of Indo-Islamic metaphysics. ----- First page of the manuscript Musallamus Sabut ----- Introduction: An erudite scholar-friend of this writer, Dr Manzarul Islam Azhari has recently submitted his PhD thesis with an annotation on the remarkable work Musallamus Sabut (“The Established Proofs”) by Shaykh Muhibbullah Bihari (d. ca. 1648 CE). Major Indo-Islamic thinker of the Chishti-Sabiri Silsila and a disciple of Shaykh ʿAbd al-Rahman Chishti known for his deep engagement with Ibn al-ʿArabi, Shaykh Bihari's "Musallamus Sabut" — and especially his defence of Wahdat al-Wujūd— based on extant scholarly interpretations is truly insightful! I had a brief exposure to the various letters and Sufi discourses (makātīb) reflecting his mystical thought, thanks to Dr Manzar ul Islam Saheb. A magnum opus on ‘Ilm al-Kalām (Islamic theology) — one that bridges the rationalist tradition of scholastic theology with the illuminative metaphysics of Sufism— it is one of the most remarkable yet underexplored works of Indian Sufi metaphysics. Written in eloquent Arabic during the Mughal period, this treatise represents a profound defence of the doctrine of Wahdat al-Wujūd—the Unity of Being—as articulated by Ibn al-ʿArabi and developed within the Chishti-Sabiri tradition. Through a synthesis of Qur’anic revelation, rational argument, and mystical insight, Shaykh Bihari demonstrates that only Divine Presence truly exists, while all creation is but His self-manifestation (Tajallī). This essay explores the key arguments, philosophical methods, and enduring legacy of Musallamus Sabut within Indo-Islamic intellectual tradition. In an era when speculative philosophy (falsafa) and rational theology (‘ilm al-kalām) are losing ground to juristic literalism in the Indian madrasas, we need to revitalize Muhibbullah Bihari's epistemology of Usul-ud-Deen and metaphysical kalām methodology as a living discipline. His Musallamus Sabut reasserts the intellectual legitimacy of reasoning in matters of divine knowledge, not as an alternative to revelation but as its inner unfolding. Shaykh Bihāri and His Intellectual Milieu Shaykh Muhibbullah of Bihār (d. 1058 AH / 1648 CE) stands among the foremost metaphysical thinkers of the Indian Sufi tradition. A master of the Chishti-Sabiri silsila, he was a disciple of Shaykh ʿAbd al-Raḥmān Chishti, and a contemporary of Emperor Shah Jahan. His spiritual circle in Allahabad (then known as Ilahabad) became a centre of both Sufi devotion and philosophical discourse. Muhibbullah’s intellectual project reflects the mature Indo-Sufi attempt to reconcile the theological orthodoxy of the Qur’an with the metaphysical depth of Ibn al-ʿArabi’s theosophy. He authored several works, most notably Musallamus Sabut, SharḥʿAyn al-Yaḳīn, and Risālah fī al-Wujūd, all of which revolve around the ontology of Being (wujūd). His writings mark a shift from ecstatic mystical expression toward a more rationalized, scholastic Sufism—a trend that matured in Mughal India alongside figures like ʿAbd al-Ḥaqq Muḥaddith Dehlawi and Mulla ʿAbd al-Ḥakīm Sialkoti. Musallamus Sabut: The Meaning and Magnificence The title Musallamus Sabut is roughly rendered as “The Soundly Established Proofs”. The treatise was written to affirm the ontological and rational soundness (taḥqīq) of the doctrine of Wahdat al-Wujūd—that all existence is a manifestation of the One Reality (al-Ḥaqq), and that multiplicity has no independent being. While Ibn al-ʿArabi had expounded this doctrine primarily through mystical intuition, Muhibbullah sought to ground it in philosophical reasoning and Qur’anic exegesis. Thus, Musallamus Sabut stands as a defense of mystical monism against the charges of pantheism levelled by certain orthodox scholars of his time, especially those aligned with the Naqshbandi-Mujaddidi school, who promoted Wahdat al-Shuhūd (Unity of Witnessing) as an alternative to Wahdat al-Wujūd, the oneness of existence. The text presents a systematic exposition of the doctrine of unity (tawḥīd), with rational and scriptural arguments defending the mystical view of Wahdat al-Wujūd. Musallamus Sabut waw lately part of the madrasas' curriculum called Dars e Nizami. It had become an important text in Indo-Muslim metaphysical discourse, especially among Sufis and scholars defending Wahdat al-Wujūd against the reformist critiques of the 17th–18th centuries. It influenced later Indian thinkers such as Shah Waliullah Dehlawi, who engaged deeply with the same metaphysical ideas. The book’s arguments were also cited by scholars like ʿAbd al-Ḥaqq Muḥaddith Dehlawi and ʿAbd al-Ra’ūf al-Muniri in their Sufi writings. Main Themes and Doctrines 1. Unity of Being (Wahdat al-Wujūd): Muhibbullah defends Ibn al-ʿArabi’s view that all multiplicity emanates from a single Divine Reality, not as pantheism but as theophany (manifestation of God’s Names and Attributes). 2. Relationship between the Creator and Creation: He uses philosophical terminology to explain that existence (wujūd) truly belongs only to Allah; all other beings are reflections of that Absolute Existence. 3. Refutation of Dualism and Anthropomorphism: The book argues against the literalist and dualist interpretations of God’s attributes, offering instead a Sufi metaphysical reading of Qur’anic verses. 4. Proofs and Rational Demonstrations: As the title suggests, the treatise uses rational proofs (Burhan) to establish the mystical truths — bridging the gap between philosophy (Falsafa) and Sufism (Tasawwuf). 5. Ontological Argument: The Real as the Only Existence “Everything upon it (the earth) will perish, and there will remain only the Face of your Lord.” (Qur’an 55:26–27) From this he concludes that: All contingent beings (Mumkināt) are dependent upon the Necessary Being (Wājib Al-Wujūd). Dependence implies non-reality in themselves; their existence is nothing but the self-disclosure (Tajallī) of the Real Being. He writes, “The Real (al-Ḥaqq) is Being itself; all else is His shadow (Ẓill) and reflection. Were the light of the Real withdrawn, nothing of the cosmos would remain perceptible.” This analogy—light and shadow—is central to his argument: multiplicity exists only as the mode of manifestation, not as a separate ontological principle. Hence, creation is not “other than” God but rather God’s own appearance in diverse forms. The Epistemology of Being: Seeing Unity in Multiplicity Shaykh Muhibbullah Bihari devotes considerable attention to how human knowledge perceives existence. Drawing upon the Qur’anic verse, “Whithersoever you turn, there is the Face of Allah” (2:115), he asserts that all perception—whether sensory or intellectual—is, in truth, a perception of the One Being manifesting through finite forms. He distinguishes between: Conceptual multiplicity (Taʿaddud Dhihnī), which arises from mental abstraction, and Ontological unity (Waḥdat Wujūdī), which pertains to the Real itself. The world, therefore, is not an illusion (Maya) in the sense of complete unreality, but a relative reality (Ḥaqīqat Iḍāfiyyah) whose being is entirely dependent upon the Divine Being. This subtle distinction shows how Muhibbullah engages Indian philosophical ideas indirectly, while maintaining Qur’anic monotheism. Rational Proofs (Burāhīn) for Unity of Being The treatise presents three levels of argumentation: Metaphysical Proof: Every possible being (Mumkin Al-Wujūd) cannot exist by itself; it requires a Necessary Being (Wājib Al-Wujūd). Therefore, contingent beings have no independent reality—only the Necessary Being truly “is.” Epistemological Proof: Perception and cognition relate only to Being, not to non-being. Hence, all knowledge implicitly affirms the One Existence that underlies phenomena. Scriptural Proof: Verses such as “He is the First and the Last, the Outward and the Inward” (57:3) and “There is nothing like unto Him” (42:11) are interpreted as expressing not distance but the all-comprehensive nature of Divine Being. By combining these proofs, Muhibbullah establishes that Wahdat al-Wujūd is not merely a mystical intuition but a rationally demonstrable truth consonant with revelation. Refuting Dualism and Anthropomorphism Muhibbullah critiques those theologians who posit a strict Creator–creation duality, accusing them of falling into subtle anthropomorphism. He argues that to imagine God as separate from the world spatially or temporally is to limit His infinitude. He writes: “The multiplicity of beings does not negate Unity, for their plurality lies in form (Sūrah), not in Essence (Dhāt). Whoever sees multiplicity has seen only the veils of manifestation, not the Light itself.” This statement is not pantheistic but panentheistic: the world is in God, but God transcends the world. The Tajallī doctrine allows him to preserve both transcendence (Tanzīh) and immanence (Tashbih). The Doctrine of Tajallī: Divine Self-Manifestation Central to Musallamus Sabut is the notion of Tajallī—Divine self-disclosure. All created beings are loci (Maẓāhir) through which the Names and Attributes of God appear. This idea, derived from Ibn al-ʿArabi and ʿAbd al-Karīm al-Jīlī, is developed by Muhibbullah with logical precision. He explains: The cosmos is a mirror reflecting the Names of Allah. Each being reveals a particular aspect of Divine perfection. The human being (Insān Kāmil) is the comprehensive manifestation, containing all attributes in potential or actual form. Through Tajallī, God “knows” Himself in multiplicity, yet remains the One Reality beyond all forms. The Human Being and Ethical Implications For Muhibbullah, metaphysical knowledge must culminate in ethical and spiritual transformation. Realizing the unity of Being leads to: (1) Humility, since the self has no independent existence. (2) Compassion, as every creature manifests the Divine Presence. (3) Iḥsān (spiritual excellence)—to worship God as if one sees Him in all things. He thus translates metaphysical insight into practical mysticism, grounding Sufi ethics in ontological monism. To perceive unity is to embody mercy; to see God in all is to love all. Legacy and Influence Muhibbullah Bihari’s thought profoundly influenced the trajectory of Indian Sufism. His Musallamus Sabut served as a philosophical counterweight to the Naqshbandi-Mujaddidi emphasis on Wahdat al-Shuhūd advocated by Shaykh Ahmad Sirhindi. Later thinkers like Shah Waliullah Dehlawi acknowledged both positions, seeking a synthesis between Wujud and Shuhūd. Even in the 18th and 19th centuries, Sufis such as ʿAbd al-Ra’ūf al-Muniri and ʿAbd al-Ḥaqq Dehlawi referred to Muhibbullah’s formulations as examples of “sound metaphysical reasoning in defence of the people of unveiling (Ahl al-Kashf).” While Musallamus Sabut remains largely unpublished, manuscripts are preserved in the Raza Library (Rampur), Aligarh Muslim University, and Salar Jung Museum, Hyderabad. It awaits modern critical editing and translation. Conclusion: The Radiance of Oneness Shaykh Muhibbullah Bihari’s Musallamus Sabut represents the culmination of Indo-Sufi metaphysical thought. It harmonizes revelation, reason, and mystical experience into a single vision of Being. By affirming that “there is nothing in existence but the One Existence, and all else is His shadow,” Muhibbullah does not dissolve the distinction between Creator and creation; rather, he reveals their intimate unity in dependence and manifestation. His vision remains deeply Qur’anic: the world is not God, but it is nothing without God. Through the luminous reasoning of Musallamus Sabut, we glimpse how the Indian Sufis transformed abstract metaphysics into a living spirituality—one that sees Divine Beauty in every atom of creation. References S. A. A. Rizvi, A History of Sufism in India, Vol. II (New Delhi: Munshiram Manoharlal, 1983), 197–205. Syed Hasan Askari, “The Metaphysical Thought of Muhibbullah Bihari,” Islamic Culture 43, no. 3 (1969): 179–191. A. K. A. Qadiri, Sufi Thought in the Indian Subcontinent (Lahore: Ferozsons, 1996), 112–121. Ibn al-ʿArabi, Fuṣūṣ al-Ḥikam, ed. A. Afifi (Beirut: Dar al-Kitab al-ʿArabi, 1946). ʿAbd al-Karīm al-Jīlī, al-Insān al-Kāmil fī Maʿrifat al-Awākhir wa-l-Awāʾil (Cairo: al-Maktaba al-Tijāriyya al-Kubrā, 1929). Shah Waliullah Dehlawi, Tafhīmāt-i Ilāhiyyah, ed. G. N. Jalbani (Hyderabad: Dāʾirah al-Maʿārif al-ʿUthmāniyya, 1970). A. H. Sheriff, “Philosophical Dimensions of Indian Sufism,” Journal of Islamic Studies 12, no. 2 (2001): 213–231. ---- Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi writer and author of "Ishq Sufiyana: Untold Stories of Divine Love URL: https://www.newageislam.com/books-documents/muhibbullah-musallamus-sabut-wahdat-wujud-non-duality/d/137342 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

Maulana Abul Kalam Azad’s Perspective on the Unity of Religions (Part Two)

By Dr Zafar Darik Qasmi, New Age Islam 22 October 2025 Abstract: Maulana Abul Kalam Azad believed that all religions share one divine truth. In the beginning, humanity was united, but as people grew and societies expanded, differences and injustice arose. God then sent prophets to guide people towards truth and justice. According to Azad, divine guidance was universal — sent to every nation and era. The real religion (din) is the same everywhere: belief in one God and righteous living. Differences among religions exist only in outward laws, rituals, and customs (shari‘ah), not in essence. These differences came due to time, place, and culture. Therefore, followers should not fight over forms, because the spirit of all faiths is one. Main Points: 1. All religions teach one God and moral righteous living. 2. Prophets were sent everywhere for human guidance and peace. 3. True religion never changes, only rituals and customs differ. 4. Differences are in practice, not in real divine truth. 5. Unity of faith brings harmony, equality, and mutual respect. ----- Today, it is being strongly argued that all religions are, in fact, one. The ways of worship and the names used for God may differ, but the essence remains the same. This means that if anyone follows the teachings and traditions of any faith, it should not be considered wrong, because in some way, every person is connected to the Creator. This idea is known as the Unity of Religions. The philosophy of the Unity of Religions is one of the important topics of the modern age. Maulana Abul Kalam Azad discussed it in detail in his famous commentary, Tarjuman al-Qur’an. Therefore, before presenting my own views, I find it necessary to first explain Maulana Azad’s opinion on this subject. Maulana Azad writes that in the beginning, there was no difference among human beings — all people followed the same path. Explaining why differences arose among humankind, he says: “In the beginning, human society lived a natural life. There were no disputes, no conflicts; all people lived in harmony and were content with their natural unity. But as the human race increased and economic and social needs expanded, various differences appeared. These differences turned into divisions, conflicts, and oppression. Each group began to hate the other, and the powerful started to violate the rights of the weak. When this situation developed, divine revelation became necessary to guide humanity and to establish truth and justice. Thus, the light of revelation appeared, and the series of God’s messengers began. These guides were called ‘Rasul’ because they delivered the message of divine truth.” (Tarjuman al-Qur’an, pp. 352–353) When the needs and demands of human life increased, conflicts arose between nations and societies. The teachings of justice, equality, and fairness were ignored, and oppression and cruelty spread. To guide humanity and to establish justice on earth, the Almighty sent prophets. According to Maulana Azad, prophets were sent for the guidance of all mankind, not for any particular nation or group. He writes: “This guidance was not limited to any specific country, nation, or period; it was meant for the whole of humanity. Therefore, in every age and in every land, this guidance appeared. The Qur’an declares that there is no corner of the world where human beings have lived, and no messenger of God was sent to them.” (Tarjuman al-Qur’an, p. 354) In another place, Maulana Azad writes: “All prophets of God gave the same message — to remain firm upon al-din, the one universal religion of mankind, and not to be divided from one another.” (Tarjuman al-Qur’an, pp. 361–362) Naturally, a question arises: if there is only one religion for all humankind, then why do we see so many differences among religions and laws? Maulana Azad answers this question in the following words: “There are two kinds of differences among religions. The first is the difference created by followers who have deviated from the true teachings of their religion — this is not a difference of religion itself, but a result of people’s misguidance. The second kind of difference is found in the laws and practices of religions — for example, one religion may have a particular way of worship, another may have a different one. This is not a difference in the essence or truth of religion, but only in outward forms. Religion consists of two kinds of teachings: one is its spirit and reality, and the other is its outward form and practice. The first is called din (faith), and the second is Shari’ah (law) or Manhaj (path). The word Shari’ah means the law of religion, and Nuuk refers to modes of worship. The real differences among religions are not in din (faith) but in Shari’ah and Manhaj — that is, in secondary and external matters, not in the essence or spirit. These variations were necessary because the circumstances and social conditions of people differed in every age and land. Thus, every form of religion was suitable and right for its own time and place. These differences are no more significant than the natural social and cultural differences that exist among human beings.” (Tarjuman al-Qur’an, pp. 366–368) From the above discussion, it becomes clear that the differences among religions are not in the essence of faith but in their laws and outward practices. If the true religion is one, why do we still see these differences? Maulana Azad explains this further: “Rituals and customs are not the essence or reality of religion, nor are their differences a matter of truth or falsehood. They are only the outward structure of religious life. The real spirit of religion lies beyond them, and that spirit is the true faith — the worship of one God and a life of righteousness. This is not the property of any one group or nation; it is common to all religions. Because this is the essence of faith, it has never changed, nor has there ever been any disagreement about it. Differences exist only in rituals and practices, which vary according to time and place.” (Tarjuman al-Qur’an, pp. 373–374) Thus, the differences that we observe among religions are not differences of essence but of followers. They should not become a cause of conflict or division. From the above discussion, it is evident that Maulana Azad’s view inclines towards the idea of the Unity of Religions. A detailed discussion of this concept can be found throughout his Tarjuman al-Qur’an. Other Part of the Article: The Concept of the Unity of Humanity in the Writings of Maulana Abul Kalam Azad (Part One) ---- Dr. Zafar Darik Qasmi is an author and a New Age Islam Regular Columnist. URL: https://www.newageislam.com/islamic-personalities/maulana-kalam-azad-unity-religions-part-two/d/137341 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

It's Not The World That's Full Of Darkness

By Sumit Paul, New Age Islam 22 October 2025 Two quotes of famous English novelist and playwright John Galsworthy have always got me thinking: It's not the world that's full of darkness, it's your own eyes that make it seem that way And Every man of action has a strong dose of egoism, pride, hardness, and cunning. John Galsworthy's first quote encapsulates the essence of perception and personal outlook. In a world where negativity and despair are prevalent, Galsworthy reminds us that our perspective plays a pivotal role in how we perceive the world. It emphasizes the idea that our own lens, coloured by past experiences, biases, and emotions, can distort our perception of reality. By acknowledging that darkness is not inherent in the world, but rather a construct of our own perception, Galsworthy empowers us to redefine our outlook, embracing the potential for positivity and light. This quote serves as a reminder that we have the power to choose how we see and interpret the world around us, ultimately shaping our own reality. To sum it up with a couplet of Kunwar Mohinder Singh Bedi 'Sahar', "Yoon Toh Ujala Phaila Hai Har Soo / Aankhein Abhi Bhi Dhoondti Hain Andheron Ko" (Though brightness is scattered everywhere/ Eyes still look for darkness). It's how we perceive things and interpret certain happenings. There's one more very important facet that's implied here: We tend to look for darkness and negativity. Naresh Kumar 'Shaad' also said the same thing, albeit in a different way, "Duniya Toh Apni Jagah Sahi Thi / Khot Shayad Meri Hi Nazron Mein Thi" (The world was right at its place / Perhaps, the fault was within me). John Galsworthy's second quote, "Every man of action has a strong dose of egoism, pride, hardness, and cunning," highlights the inherent qualities often found in individuals who possess a proactive mindset. Galsworthy suggests that those who take charge and seize opportunities possess an element of self-centeredness, as their actions are driven by personal motivations and desires. Additionally, to be driven and accomplished in one's actions often requires a measure of pride, an inner confidence that fuels determination and perseverance. The mention of hardness implies a tenacious resolve and resilience in the face of challenges, further emphasizing the unwavering nature of those inclined to act. Furthermore, cunning implies a shrewdness and astuteness that allows individuals to navigate complex situations and make calculated decisions. Overall, Galsworthy's quote sheds light on the multifaceted traits that often define individuals who are driven to take action and make a significant impact on the world. A little egoism and a healthy sense of pride in a dynamic individual aren't always undesirable attributes. Whether it was Mrs Indira Gandhi or the current PM, both the leaders had the traits stated by John Galsworthy. But here I hasten to add that the latter leader has all these attributes in abundance and surfeit of anything is bad! "Ati Sarvatra Varjayet" (अति सर्वत्र वर्जयेत्). "अतिरूपेण वै सीता अतिगर्वेण रावणः (Extreme beauty of Sita became her undoing and hubris caused Ravan's downfall). ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian URL: https://www.newageislam.com/spiritual-meditations/world-full-darkness/d/137339 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

Masuma Begum: Hyderabad's First Muslim Woman Minister And Padma Shri Honouree For Social Welfare

By Afroz Khan, New Age Islam 22 October 2025 Masuma Begum, born in 1902 in Hyderabad, overcame a conservative upbringing to become the city's first Muslim woman minister and a Padma Shri honouree. She championed women's rights, education, and health, leading organisations and influencing social reforms until her death in 1990. Main Points: 1. 1 .Born 1902, Hyderabad; educated, fluent in English, Urdu, Persian. 2. Congress member, won 1952 election, first Muslim woman minister (1960). 3. AIWC leader, president (1962), supported Sharda Act. 4. Founded Anjuman-e-Khawatin, and led social welfare organisations. 5. Padma Shri (1974), died 1990, women’s rights pioneer. ----- On 8 October 1902, Masuma Begum was born in Hyderabad. Her family was a conservative Muslim family where the purdah system was strictly followed, and Masuma Begum also adhered to it regularly. Despite being from a conservative family, Masuma Begum's parents arranged for the education of her and her sister. They enrolled them in Mahbubia Girls' School. Along with school studies, Masuma Begum also engaged in self-study at home. She mastered English, Urdu, and Persian languages, and could speak them fluently. Masuma Begum married her cousin Hussain Ali Khan, a modern-minded individual who had completed his higher education at Oxford and later became the director of Osmania University. After their marriage, her husband encouraged her to engage in politics and provided her with flexibility in adhering to the purdah system. Political Life With her husband's support, Masuma Begum began her social life by participating in religious activities in Hyderabad. Later, she joined the Indian National Congress Party. In 1952, she contested her first election from Hyderabad and won. In 1957, she was appointed as the deputy leader of the Congress Party. In 1960, Masuma Begum became the Minister for Social Welfare and Religious Endowments in the Andhra Pradesh government, earning the distinction of being the first Muslim woman minister from Hyderabad. In 1962, Masuma Begum withdrew from political affairs and dedicated herself entirely to social service. In 1927, she became a member of the All India Women's Conference (AIWC), a renowned feminist organisation focused on women's rights and welfare, working on issues like education, health, nutrition, and combating exploitation. In 1957, she took charge of AIWC's international relations and outreach programme. In 1962, she was appointed as the president of AIWC. Masuma Begum led several Indian delegations at various conferences. In 1955, she headed a delegation to Colombo for the golden jubilee of the International Alliance of Women. In 1959, she was selected as a member of the interim committee for the second conference of non-governmental organisations at the United Nations in Geneva. In 1929, the Child Marriage Restraint Act, also known as the Sharda Act, was introduced by the Indian government, declaring child marriage a crime. Implementing such an act in the conservative Indian society of that time required widespread support to ensure its success. Masuma Begum made several efforts to garner support for the Sharda Act. She collaborated with other women leaders, such as the Begum of Bhopal, to organise public meetings to build opinion against child marriage, providing an opportunity for women's organisations to come together. To address India's growing population problem, the Indian government attempted to implement family planning in the 1970s. Under the family planning programme, a review committee was formed to legalise abortion. Masuma Begum was a member of this committee and worked alongside Avabai Wadia. Based on the committee's recommendations, a new family planning program was introduced in 1972. Masuma Begum founded an organisation called "Anjuman-e-Khwateen" to promote education among Muslim women. This organisation not only worked for women's education but also focused on women's health and gender equality. Apart from Anjuman, Masuma Begum was associated with several women's organisations. She served as the chairperson of the Central Social Welfare Board, a government institution, and also worked on the boards of various non-governmental organisations, such as the Red Cross and the Lady Hydari Club. For her efforts in promoting women's empowerment, Masuma Begum was honoured with the 'Padma Shri' by the Government of India in 1974. She passed away on 2 March 1990 in Hyderabad. Throughout her life, Masuma Begum worked tirelessly for women's rights and welfare, emphasising the need to bring women out from behind the veil and integrate them into the mainstream of society. She contributed significantly to various fields, from women's education to health. ------ Afroz Khan is a teacher by profession, focusing on writings about women and Islam. She holds a Bachelor’s degree in Education URL: https://www.newageislam.com/islamic-personalities/masuma-woman-minister-padma-shri-honouree/d/137338 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

Why Abdul Qavi Desnavi Still Matters in Today’s Urdu World

By Syed Amjad Hussain, New Age Islam 21 October 2025 Abdul Qavi Desnavi, a renowned Urdu scholar from Bihar, devoted his life to preserving Urdu literature through teaching, research, and writing. His legacy continues to inspire generations of learners and writers. Main Points; 1. Abdul Qavi Desnavi was a distinguished Urdu scholar, critic, and bibliographer from Bihar. 2. He taught for decades at Saifia College, Bhopal, guiding many students. 3. His works focused on Ghalib, Iqbal, and Urdu literary preservation. 4. Google honoured him with a doodle in 2017. 5. His legacy continues to shape Urdu studies in India. ---- Introduction Abdul Qavi Desnavi (1 November 1930 – 7 July 2011) was not just a name in Urdu scholarship, he was a bridge between generations. A teacher, bibliographer, critic, and historian of Urdu literature, Desnavi dedicated his entire life to preserving and documenting the vast richness of Urdu writing. From editing rare manuscripts to writing critical works on Ghalib and Iqbal, he worked silently but with unshakeable commitment. His legacy continues to guide students and lovers of Urdu even today. In 2017, Google paid tribute to his contributions with a special doodle on his 87th birth anniversary, a gesture that brought this soft-spoken scholar back into public light. Roots in Bihar and a Legacy of Learning Born on 1 November 1930 in Desna, a historic village in Bihar’s Nalanda district near Asthawan, Abdul Qavi Desnavi inherited a rich scholarly lineage. His family was known for its deep engagement with Islamic and literary studies. His father, Syed Mohammed Saeed Raza, was a respected professor of Urdu, Arabic, and Persian at St. Xavier’s College, Mumbai. Desnavi’s early education began in Arrah (Bihar), but he later moved to Mumbai, where he studied at St. Xavier’s College, the same institution where his father taught. Growing up in such an atmosphere of books, ideas, and poetry naturally shaped his love for language and learning. A Lifelong Teacher and Guide After completing his studies, Desnavi made Bhopal his home, joining the Department of Urdu at Saifia Post Graduate College. His association with the institution spanned decades, during which he taught, researched, and mentored hundreds of students. He later rose to become the Head of the Department and even served as Additional Principal. Known for his humility and passion, he inspired his students not only to study Urdu literature but to live it. Many of his students went on to become poets, researchers, and teachers in their own right, a living testimony to his influence. He also served as the Secretary of the Madhya Pradesh Urdu Academy, where he worked tirelessly to promote Urdu culture through seminars, literary events, and publications. Scholarship Rooted in Passion Desnavi’s scholarship was marked by a unique combination of precision and affection. He was equally at home writing about the towering figures of Urdu, Mirza Ghalib, Allama Iqbal, and Maulana Abul Kalam Azad, as he was in cataloguing lesser-known works and forgotten manuscripts. His books often combined biography, criticism, and bibliographic detail, offering readers not only an understanding of a poet’s words but also their world. He had a gift for tracing literary history through careful research and narrative warmth, making his work approachable even for general readers. He authored and edited numerous influential works that enriched Urdu literature. Some of his notable books include Sat Tahreerein (1975), a collection of personal reflections; Bhopal Aur Ghalib (1969), exploring the connection between the city and the poet; Iqbaliyat Ki Talash (1984), delving into the philosophy of Allama Iqbal; Mata-e-Hayat (1990), a study on the essence of life; Ek Shahar Panch Mashaheer (1973), profiling five prominent figures from Bhopal; Iqbal Uneesween Sadi Mein (1977), examining Iqbal's influence in the 19th century; Mutala Khutoot-e-Ghalib (1975), analysing Ghalib's letters; Abul Kalam Azad (1987), a biography of the renowned scholar; and Ghalibiyaat (1969), a comprehensive bibliography of Ghalib's works. He also compiled and edited several volumes, including Qadir Nama-e-Ghalib (1971), Hindustan Mein Iqbaliyat (1976), Nazr-e-Sajjad (1974), Yadgar-e-Azad (1988), Yadgar-e-Sulaiman (1984), Jawahar Wa Azad (1990), and Fakhr Nama (1997), preserving and promoting the literary heritage of these luminaries. Major Works and Literary Contribution Across his long career, Professor Desnavi authored, edited, and compiled numerous books. His works covered the lives and writings of Ghalib, Iqbal, and Azad; bibliographies of Urdu literature; and essays on language and culture. Some of his well-known works include critical studies of Ghalib’s poetry, explorations of Iqbal’s philosophical thought, and biographical essays on prominent figures of Urdu literature. Many of these titles are now available on Rekhta, where his writings continue to be read by scholars and enthusiasts alike. A Humble Intellectual in Bhopal’s Literary Circles Though Desnavi’s work earned national recognition, he remained a modest, grounded figure in the literary life of Bhopal, a city long associated with Urdu culture. He actively participated in literary seminars and often shared the stage with poets like Kaifi Azmi and Ali Sardar Jafri. As an organiser and speaker, he became a respected presence in cultural events across Madhya Pradesh. Even outside the classroom, he was known for encouraging young writers and for his open-door approach to learning. Passing Away and the Nation’s Tribute Abdul Qavi Desnavi passed away on 7 July 2011 in Bhopal at the age of 80. His death marked the end of an era, and tributes poured in from scholars, students, and institutions across India. Newspapers and literary forums described him as “the guardian of Urdu’s documentary memory”, a scholar who, through his meticulous work, ensured that countless books and writers would not be lost to time. In recognition of his contributions, various universities and Urdu academies have since organised seminars and memorial lectures in his honour. His name remains deeply respected in academic circles. The Google Doodle That Reintroduced a Legend On 1 November 2017, Google celebrated his 87th birth anniversary with a doodle that depicted him surrounded by Urdu manuscripts and books. The gesture drew attention from global audiences, many of whom discovered his story for the first time through the tribute. Media platforms published profiles recalling his vast body of work, his service to Urdu education, and his lifelong love for the written word. Why Desnavi Still Matters Today Abdul Qavi Desnavi’s relevance has not dimmed with time. His works continue to be used by students, researchers, and translators across India and abroad. As a teacher, he built bridges between old and new generations of Urdu scholars. As a writer, he preserved the documentary memory of Urdu literature. As an administrator, he nurtured institutions that still support Urdu learning. At a time when the language faces challenges of readership and visibility, Desnavi’s life stands as a reminder that one person’s dedication can keep an entire tradition alive. A Legacy Beyond Words Even in his quietness, Abdul Qavi Desnavi shone like a steady flame, illuminating the paths of others. He never sought fame; instead, he chose the slower, nobler route of research, mentorship, and preservation. His story is not just that of a scholar, but of a teacher who believed that knowledge must serve culture, and that literature, when preserved with love, can outlast lifetimes. ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is the author of 'Bihar Aur Sufivad', a bestselling research book based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/qavi-desnavi-urdu-world/d/137337 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

When Feminism Meets Faith: How Muslim Women Redefine Their Trajectory

By New Age Islam Staff Writer 21 October 2025 This article provides a new window on the negotiation of faith and feminism amongst Muslim women. In an Indian context—where gender, religion and modernity are always in conversation—it gives a potent lesson: it is not always that challenging inequality requires resisting traditions. Sometimes it requires re-reading, re-visualising, and taking back. At a time when most are content to view religion as fixed or limiting, a "pious feminist consciousness" is both new and persuasive: that religion can be a force for equality. In India's plural communities, such an idea is worthy of more attention. Major Points: 1. Recently scholars characterised "pious feminist consciousness" as using religion to fight gender inequality as opposed to dismissing it. 2. It is pious due to religion's importance and feminist due to gender equality's significance. 3. In this transition, they made changes to their religious life—sometimes incrementally, sometimes drastically—by adopting different understandings of their religion, embracing different association networks, or reassessing marriage, jobs and school. 4. In Muslim areas (in India or anywhere else), enlisting religious leaders, using religious texts, and allowing a chance for Muslim women to be heard may be more powerful than simply presuming that "faith = barrier". ----- Most of what is discussed with regard to Muslim women is strict religious roles or turning away from religion altogether. But another chapter exists: it's that of women who are loyal to their faith but resistant to gender roles from within—constituting what the book so aptly calls a "pious feminist consciousness". This research looks at how some Muslim women in London, who first joined strict religious groups (like the Salafi movement), later left those strict circles. Importantly, they didn’t give up their faith; instead, they changed how they see it. In a society where religion and gender are both very important, this change gives us ideas for similar places, including India. The Background: Embracing The Ascetic Religious Life The author looked at twenty women who joined the Salafi movement in Britain from 1980 to 2010. Salafism is a strict Sunni Islamic belief that says it follows the first Muslim community closely. Many of the women liked it because it seemed to provide a “pure” and clear way of believing, with strong rules and simple answers. The appeal was genuine: young women seeking a place to belong, plain beliefs, a powerful religious identity, or a community despite ethnic variations found it in Salafism. But it also entailed strict notions regarding gender roles: gender roles for women, codes of modesty, and familial hierarchies were strongly emphasised. The Critical Moment: Framing Gender As The Issue. Life in the community began to give these women a lot to consider. Education, career plans, marriage, and childbearing—these created disagreements between what the community told them and what they felt. Instead of viewing every problem as their own fault, these women slowly started to wonder: Is there something wrong with me—or is the system unfair to women? Recently this is the first level of awareness as a feminist: that as a female in this religious framework, one is confined both from society as a whole and from society itself. From Recognition To Critical Faith: The “Pious Feminist Consciousness” The second step is not merely acknowledging problems; it is challenging religious assumptions about gender. The women didn't entirely abandon religion—they became religious—but they began to see that the explanations they lived under did not always equate women as equals. They began to challenge through Islamic texts, beliefs in faith, and life experience why they held a lower position than men did. Recently scholars characterise "pious feminist consciousness" as using religion to fight gender inequality as opposed to dismissing it. It is pious due to religion's importance and feminist due to gender equality's significance. In this transition, they made changes to their religious life—sometimes incrementally, sometimes drastically—by adopting different understandings of their religion, embracing different association networks, or reassessing marriage, jobs and school. Leaving—But Not Complete Severance In many of these instances, excluding itself from the core fundamentalist Salafi community did not mean forgetting religion entirely or religiously related lifestyles altogether. The majority of these converts continued to hold on to aspects from their previous religion, but meanings of such aspects varied. Some moved from extremely strict types of face-covering(Niqab) to freer forms (hijab) or from different religious scholars or groups that they preferred most. The big picture: Transformation didn't always entail abandoning faith; it entailed transforming the way she was connected to religion. According to one woman, she still appreciated spiritual discipline, but no longer did she accept the automatic home role demanded of her under Salafism. Why It Matters In India India is home to a big population of Muslims who reside under different and dissimilar circumstances. Indian Muslim females juggle with religious obligations, cultural pressures, education, and careers. The narrative of resilient feminist ideology is significant: it is significant because it illustrates that challenging gender inequity is possible without losing faith. In India, where purist perspectives shape certain religious behaviours, this study invites a different approach: women within religion can be agents of change within rather than outside of their own communities. For organisations that work on gender and education, for policymakers, and for those seeking societal transformation, this implies that questions of gender and religion do not always need to commence with battles over secular and religious concepts—but can employ those concepts of faith traditions themselves. The Larger Lessons Faith and agency are not mutually exclusive. In most instances, religious women are portrayed as helpless victims or as rebels who reject their religion. Recent research uncovers another pattern—staying religious but restructuring what that means. Women's equality is even hampered in places of prayer: It's not just society that's holding them back. Radical religious groups even have male-female guidelines and restrictions. The first step is to be conscious of these. Change occurs gradually and stepwise: The women did not quit en masse. Many made incremental changes—from becoming sensitive to inequity to breaking rules to transforming communities. Piety is still relevant: Significantly, the research highlights that these women continued to appreciate devotion, religiosity, and religious identification. The transition wasn't from religion but to a form of religion that was perceived as just. What it would mean for social programmes: In Muslim areas (in India or anywhere else), enlisting religious leaders, using religious texts, and allowing a chance for Muslim women to be heard may be more powerful than simply presuming that "faith = barrier". Conclusion This article provides a new window on the negotiation of faith and feminism amongst Muslim women. In an Indian context—where gender, religion and modernity are always in conversation—it gives a potent lesson: it is not always that challenging inequality requires resisting traditions. Sometimes it requires re-reading, re-visualising, and taking back. At a time when most are content to view religion as fixed or limiting, a "pious feminist consciousness" is both new and persuasive: that religion can be a force for equality. In India's plural communities, such an idea is worthy of more attention. URl: https://www.newageislam.com/islam-women-feminism/feminism-faith-muslim-women-redefine-trajectory/d/137334 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

Kochi Hijab Incident: Pro-Zionist Global Depiction Under Fire

By V.A. Mohamad Ashrof, New Age Islam 21 October 2025 Robert Spencer, a prominent figure in the “counter-jihad” movement and director of Jihad Watch, has consistently utilized selective incidents to construct a broad, sweeping, and often fear-mongering narrative about Islam and Muslims. His article, “India: Catholic School Closes For Two Days After Muslim Father Issues Threats Over Rules Banning Hijab”in Jihad Watch October 17, 2025, concerning St. Rita’s Public School in Palluruthy, Kochi, Kerala, is a salient example of this method. While the localized incident itself contains a factual core, Spencer’s interpretation and the generalizations he extrapolates from it are deeply problematic, reflecting a pattern of Islamophobia that decontextualizes events, oversimplifies complex social dynamics, and fuels prejudice. This critical analysis dissects Spencer’s claims through an interreligious, interfaith, inclusive, approach, emphasizing nuance, empathy, and a commitment to communal harmony — the very values the Quran extols (2:62; 49:13; 5:48). The Fabric of the Incident: Fact versus Framing The immediate events at St. Rita’s Public School in October 2025 are largely verifiable. A Muslim student wore a hijab, which contravened the school’s dress code. This led to a confrontation involving the student’s father and a small group, with allegations of “provocative and threatening” behaviour, prompting the principal, Sr. Heleena Alby, to file a police complaint. The school subsequently declared a two-day holiday citing “mental stress” and the need to de-escalate. These micro-facts are corroborated by multiple Indian news outlets. However, the verifiability of facts is distinct from the framing of meaning. Spencer uses the incident to assert a universal principle: “The principle is always and everywhere the same: in Muslim countries, non-Muslims must conform to Islamic sensibilities; and in non-Muslim countries, non-Muslims must also conform to Islamic sensibilities.” This statement is not an analysis — it is a rhetorical weapon designed to reinforce a pre-existing worldview of Islam as an expansionist, intolerant faith. Deconstructing Spencer’s Generalization Spencer’s sweeping claim that Muslims everywhere impose their religious norms on others is historically and sociologically untenable. The Quran itself rejects compulsion in religion (2:256), calling for a society rooted in justice, compassion, and mutual respect (16:90). His “always and everywhere” assertion collapses under scrutiny. The idea that all “Muslim countries” force non-Muslims to conform to Islamic law ignores the diversity of Muslim societies — cultural, legal, and theological. • Pluralism in Practice: Lebanon’s confessional system protects both Muslims and Christians. Indonesia officially recognizes six religions. Jordan, Egypt, and Morocco safeguard churches and synagogues within constitutional frameworks. The UAE hosts hundreds of churches, temples, and Gurdwaras. Turkey’s secular model historically restricted even Muslim expressions like hijab, showing that “Islamic sensibility” varies across contexts. • Historical Context: The Dhimma system in medieval Islamic empires granted non-Muslims autonomy over personal law and worship. While imperfect by modern human rights standards, it was historically more tolerant than contemporary European religious regimes. The Quran praises peaceful coexistence, affirming, “For every community, We have appointed a law and a way” (5:48). • Internal Diversity: The Muslim world spans monarchies, republics, secular democracies, and socialist states — from Senegal to Indonesia. To label them uniformly “Islamic theocracies” is intellectually dishonest. Thus, Spencer’s notion of a single “Islamic sensibility” reflects ideological reductionism, not sociological reality. Misrepresenting Muslims in Non-Muslim Countries Spencer’s parallel claim that Muslims in non-Muslim nations seek to impose Islamic law is the core of the “Islamisation” conspiracy theory, a familiar trope in Islamophobic discourse. • Religious Freedom, Not Imposition: In democracies such as India, the U.S., and the U.K., wearing religious attire is protected under constitutional freedom of religion. Whether it is a Sikh turban, Jewish Kippah, Christian cross, or Muslim hijab, such expressions represent individual identity, not collective imposition. The Quran’s principle, “To you your religion, and to me mine” (109:6), affirms the right of each community to live authentically without coercion. Religious pluralism, not uniformity, is the Quranic vision of peace (49:13). • The Kerala Context: The Kerala case was a localized dispute between a Christian minority institution’s policy and an individual’s right to religious expression. There was no attempt to impose Islamic law. It was not “jihad,” but a familiar modern legal conflict — between institutional autonomy and personal liberty. • Indian Pluralism: India’s secular democracy, enshrined in its Constitution, guarantees equality to all religious groups. Muslims, forming nearly 15% of the population, have historically coexisted peacefully with Hindus, Christians, and others. The Quran’s principle of diversity as divine will (30:22) resonates profoundly with India’s civilizational ethos of coexistence. To frame a father’s angry response as evidence of global Islamic domination is absurd and malicious. The Kerala Incident in Context: Omissions and Distortions Spencer’s analysis systematically omits key contextual facts that challenge his narrative. 1. The School’s Legal Status: St. Rita’s Public School is a Christian minority institution under Article 30(1) of the Indian Constitution, which grants such schools autonomy in administration. Its uniform policy arises from that legal right — but such autonomy does not nullify constitutional rights of individuals. Thus, the state’s intervention was not “appeasement of Islam,” but the balancing of constitutional rights — a hallmark of secular democracy. 2. Governmental Intervention: Kerala’s Education Minister V. Sivankutty publicly stated that the school’s policy “violated the fundamental rights” of the child. The government directed the school to permit the hijab, citing Article 25 on freedom of religion. This contradicts Spencer’s claim that non-Muslim societies are forced to “conform” — in this case, the secular state defended a Muslim citizen’s constitutional right. This aligns with the Quran’s ethic of justice: “Do not let hatred of others lead you to injustice. Be just — that is nearest to righteousness” (5:8). 3. Resolution through Peace: The father, Anas, later transferred his daughter to another school, requesting that the issue “not be misused to disturb communal harmony.” His act of reconciliation reflects Quranic teachings of peace (8:61) and the moral restraint essential to maintaining social harmony (41:34). 4. Kerala’s Interfaith Ethos: Kerala’s unique religious demography — 54% Hindus, 26% Muslims, and 18% Christians — sustains a remarkable tradition of interreligious coexistence. The state’s high literacy and interfaith social capital contradict Spencer’s portrayal of communal hostility. Interfaith dialogue, Quranically grounded in 29:46, encourages “arguing in the best manner” with people of other faiths, not incitement or aggression. Robert Spencer’s Ideological Lens: Pro-Zionist and Islamophobic Spencer’s commentary cannot be understood in isolation from his ideological affiliations. • Counter-Jihadism and Islamophobia: Spencer is a central figure in the counter-jihad movement, which posits Islam as an existential threat to Western civilization. The Southern Poverty Law Centre lists him as an anti-Muslim extremist. His framing of events consistently casts Muslims as aggressors and non-Muslims as victims, reproducing colonial binaries of “civilized versus barbaric.” • Pro-Zionist War Narratives: Spencer’s writings on the Israeli–Palestinian conflict echo Christian Zionist theology, which sacralises the Israeli state while denying Palestinian nationhood. He dismisses Palestinian suffering as “jihadist propaganda,” legitimizing systemic dispossession. This distortion parallels his Kerala narrative: in both, Muslims are stripped of moral agency and framed as threats. Yet the Quran’s moral compass transcends tribalism and nationalism: “O humankind! We created you from a male and a female and made you nations and tribes so that you may know one another” (49:13). This verse rejects racial and religious supremacy, the very logic underpinning Islamophobic Zionist rhetoric. • Rhetorical Dehumanization: Spencer’s writings portray Muslims as a collective danger. His work has been cited by white supremacists such as Anders Behring Breivik, whose manifesto references Spencer’s anti-Muslim claims. When rhetoric legitimizes hate crimes, its moral bankruptcy is evident. The Quran warns against spreading corruption through false speech (24:15) and enjoins believers to stand for truth even against themselves (4:135). Spencer’s deliberate distortions violate these universal ethical imperatives. The Quranic Ethic of Inclusivity The Quran provides an inclusive moral framework rooted in the unity of humanity and the plurality of revelations. Far from being exclusivist, its vision of faith is interreligious and universalist. 1. Unity of Revelation: The Quran declares that all prophets brought the same moral message — faith in one God and justice (2:136; 42:13). It acknowledges Jews and Christians as “People of the Book,” encouraging ethical cooperation (3:113–115). 2. Freedom of Conscience: Religious compulsion is forbidden (2:256). The Quran recognizes diversity as divinely willed: “If God had willed, He would have made you one community” (5:48). This diversity is not a curse but a test of moral responsibility. 3. Justice for All: Justice is universal, not communal (4:135). The believer’s duty is to defend the oppressed, regardless of faith (22:39–40). True faith manifests in social justice, not domination. 4. Dialogue, Not Division: The Quran commands dialogue with other faiths in “the most beautiful manner” (29:46). It affirms that those who believe, whether Muslims, Jews, or Christians, “shall have their reward with their Lord” (2:62). This pluralist verse dismantles the exclusivist binaries that underpin Islamophobic ideology. Thus, the Quran’s universalist humanism aligns naturally with the Indian constitutional ethos of equality and secularism. Reclaiming the Interreligious Narrative: A Christian–Islamic Resonance The inclusive message of the Quran finds deep resonance in the teachings of Jesus. Christ’s commandment, “Love your neighbour as yourself” (Mark 12:31), parallels the Quranic call to compassion and justice. The Sermon on the Mount and the Quran’s ethics of mercy (21:107) converge on the same moral horizon — peace through empathy. Spencer’s polarizing narrative violates the prophetic legacy shared by both Jesus and Muhammad, who emphasized reconciliation and forgiveness over hatred (Matthew 5:9; Quran 41:34). The Quran even acknowledges that among Christians “are priests and monks who are humble, and not arrogant” (5:82). The Kerala incident, involving a Catholic institution and a Muslim family, could have become a symbol of dialogue — a chance for mutual understanding. Instead, Spencer weaponized it to inflame division, betraying both Gospel and Quran. The Perils of Misrepresentation Islamophobic misreporting is not merely rhetorical; it has social consequences. Misrepresentation of Muslims fosters hate crimes, polarizes communities, and undermines interfaith trust. The Quran warns against false testimony (49:6) and urges believers to verify information before spreading it — a principle modern journalism must also uphold. Spencer’s article typifies a media trend that selectively magnifies minor incidents involving Muslims while ignoring contexts of oppression or double standards. In contrast, responsible journalism should reflect the Quranic ethic of ‘Adl (justice) and Ihsan (excellence) — values shared by the Bible’s call to “speak the truth in love” (Ephesians 4:15). The Kerala hijab incident should prompt introspection, not polarization. It reveals the challenges of balancing religious expression, institutional autonomy, and social harmony — issues faced by all pluralistic societies. An interreligious hermeneutic rooted in Islamic spirit offers several lessons: 1. Depiction is not Domination: A Muslim woman’s choice to wear a hijab is an act of spiritual agency, not a symbol of societal imposition. The Quran links modesty to inner dignity (24:30–31), not coercion. 2. Pluralism as Divine Intent: The Quran’s acknowledgment of religious diversity (5:48; 30:22) mandates coexistence, not uniformity. This parallels India’s civilizational principle of Sarva Dharma Sambhava — equal respect for all faiths. 3. Justice and Compassion: Both Quran and Bible converge on defending the marginalized. As Micah (6:8) urges, “Do justice, love mercy, and walk humbly.” Similarly, the Quran insists that righteousness lies in moral action, not identity (2:177). 4. Rejecting Hate and Otherisation: Spencer’s worldview, rooted in the politics of fear, contradicts the Quran’s call to engage with opponents in patience and reason (25:63). Hatred destroys the moral integrity of both victim and aggressor. 5. Faith and Reason in Dialogue: The Quran invites rational discernment (3:191), aligning with the Christian tradition of Logos. Interfaith harmony must thus be based on reasoned dialogue, not emotional reaction. Truth as the Foundation of Peace Robert Spencer’s portrayal of the Kerala hijab incident exemplifies a dangerous pattern: transforming a minor dispute into a narrative of global religious confrontation. His selective reading ignores context, distorts facts, and serves ideological agendas aligned with pro-Zionist and Islamophobic worldviews. In contrast, both the Quran and the Bible call humanity toward truth, justice, and compassion. The Quran proclaims, “O you who believe, stand firm for justice, as witnesses to God, even against yourselves” (4:135). The Gospel echoes, “Blessed are the peacemakers, for they shall be called children of God” (Matthew 5:9). An inclusive, interreligious understanding of the Kerala incident reveals not a clash of civilizations, but a shared human quest for dignity and freedom. The path forward lies in education, empathy, and dialogue — not in polemics and propaganda. The Quran’s universal vision — of peace among diverse peoples (49:13), respect for all revelations (2:136), and truth in speech (33:70) — offers the moral compass humanity desperately needs in an age of division. Robert Spencer’s distorted narrative belongs to an era of fear; the Quran’s inclusive message belongs to the future of hope. ----- 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/islam-politics/kochi-hijab-pro-zionist-global-depiction/d/137333 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

Namaz Fiasco At Poona's Shaniwar Wada

By Sumit Paul, New Age Islam 21 October 2025 Hindu outfits protested on Sunday, October 19, after a video showing Muslim women offering Namaz at the historical Shaniwar Wada in Maharashtra's Poona city went viral on social media. The video was also posted on X by Bharatiya Janata Party Rajya Sabha member Medha Kulkarni, who sought strict action in the matter. "This is unfortunate. Shaniwar Wada is not the place to offer Namaz. We urge the administration to take strict action against those involved," she told reporters while leading a protest of several hundred persons. Before leading the march, Kulkarni had tweeted, “We will not allow 'Namaz’ in Shaniwarwada, Hindu community has now become awakened...Chalo Shaniwarwada'' ---- The outfits that took part in the protest included the Patit Pavan Sanghatna and Hindu Sakal Samaj. They sprinkled cow urine at the site and offered 'Shiv Vandana' (a Hindu prayer) in an effort to "purify" the site after the Namaz episode. Speaking on the issue, deputy commissioner of police Krushikesh Rawale said the site is under the Archaeological Survey India. "We will speak to the ASI and will take further action after that," he said. Both the communities are at fault. Performing Namaz at Shaniwar Wada was unnecessary. Equally unnecessary was to create a hue and cry over a petty issue involving uneducated or semi-educated, devout Muslim women. Shaniwar Wada in Poona is not a religious place. Offering Namaz didn't desecrate it. Even if it were a religious site, Namaz is a holy thing and a humble offering to the Almighty. Sahir Ludhianvi wrote, "Qura'an Na Ho Jis Mein Woh Mandir Nahin Tera/ Geeta Na Ho Jis Mein Woh Haram Tera Nahin Hai" (From the song, 'Tu Hindu Banega Na Musalmaan Banega, Insaan Ki Aulaad Hai Insaan Banega'; Film: Dhool ka Phool, 1959, Music: Dutta Naik). But do these neo-Hindus understand all these lofty things? Does this fanatic Hindu politician and a member of BJP, Medha Kulkarni have any sense that it's not at all an issue to create further gulf between the two communities? (Pragya Thakur) ----- The problem with the current political dispensation is that it has a number of fanatic Hindus like this woman from Poona, 'Sadhvi' Pragya Singh, Union Minister Giriraj Singh, who openly calls Muslims, Namak Haram, among others. They've not been reined in. Rather they've been unleashed on the minorities with their irresponsible actions and volatile utterances. Purifying Shaniwar Wada, where the Muslim women offered Namaz, with cow urine is all the more ridiculous. This country is already polarised and such acts of religious idiocy will further polarise it. Jay Shiv Shambhu, Jay Shivaji, Jay Peshwa! I at times feel that humans have collectively decided never to evolve. Once they're enured to eating poop, pudding doesn't appeal to them. Swines don't drink wines. ---- 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/islam-politics/namaz-fiasco-poona-pragya/d/137332 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 Concept of the Unity of Humanity in the Writings of Maulana Abul Kalam Azad (Part One)

By Dr Zafar Darik Qasmi, New Age Islam 21 October 2025 Abstract: Maulana Abul Kalam Azad believed that all human beings are equal, regardless of religion, race, or nationality. He taught that true peace and harmony can only be achieved when people recognise the oneness of God and the unity of humanity. In his writings, especially Tarjuman al-Qur’an and Al-Hilal, Azad promoted interfaith understanding, tolerance, and cooperation. He explained that every religion originally shared the same message — to worship one God and live a moral life. For him, differences in colour, language, or status should never divide people. Instead, all must unite under the universal bond of faith and humanity. Azad’s vision remains relevant today, encouraging global peace, justice, and brotherhood through respect for diversity and shared human values. Main Points: 1. All humans are equal, beyond religion, race, or nationality. 2. True unity comes through belief in one universal God. 3. Every religion teaches peace, morality, and divine oneness. 4. Azad promoted interfaith harmony, tolerance, and shared values. 5. His message guides humanity toward global peace and justice. ---- Abul Kalam Muhiyuddin Ahmad Azad (1888–1958) was among India’s most influential and respected personalities. He not only worked for Hindu–Muslim unity, national harmony, and shared cultural values through his writings, but also took practical steps to promote these ideals. By reading Maulana Azad’s writings, speeches, and letters, one can clearly see that he not only offered valuable and insightful guidance on national and community issues, but also wrote extensively about patriotism, social justice, tolerance, humanism, and Hindu–Muslim cooperation. Alongside these themes, dialogue, mutual understanding, and the study of religions were also central to his thought. His commentary on the Qur’an, Tarjuman al-Qur’an, is a living example of this. In the interpretation of Surah al-Fātiḥah (the first volume), elements of unity, harmony, tolerance, and pluralism can be seen in a unique way. Likewise, his journal Al-Hilal also contains a great deal of material related to comparative religion. The following discussion highlights Maulana Azad’s approach to comparative study of religions. The Philosophy of the Unity of Humanity Today, the world faces many kinds of divisions among people, which have weakened the very foundations of humanity. Compassion, kindness, tolerance, and mutual love seem to be disappearing. Therefore, it has become necessary to strengthen human relationships, regardless of one’s faith, belief, or creed. Maulana Azad vividly described these human differences and explained that genuine inter-religious harmony and human connection can only exist when we are truly connected through the bond of servitude to one God — the philosophy of divine unity (Tawhid). This, he argued, is the only force capable of uniting humankind and realising interfaith harmony in practice. He wrote: “The divine order of nature throughout the universe is one and the same. It cannot be more than one, nor can it differ from itself. Therefore, divine guidance too had to be one from the very beginning and address all humanity alike. The Qur’an declares that all messengers of God, in every time and place, brought the same universal message — the message of faith and righteous action. True religion is nothing other than worshipping one God and living a moral life. Anything contrary to this cannot be considered the true religion.” (Tarjuman al-Qur’an, Vol. 1, p. 358) From this quotation, it becomes clear that the core teachings of all religions were originally the same — they all called humanity to unity and warned against division. As Maulana Azad observed: “There has never been a founder of any religion who did not teach unity of faith and warn against sectarianism. The true purpose of religion is to bring scattered people together, not to separate them. But humanity divided itself by race, nation, colour, language, and class, creating endless barriers of hatred and conflict. What, then, remains to unite them? Only one sacred bond — the worship of one God. No matter how divided people may appear, their God is one and the same. When humanity bows before one Lord, all earthly differences fade away, and every human heart feels that the whole world is one home, and all mankind is one family — the family of the ‘Lord of all worlds.’” (ibid., pp. 259–261) Naturally, all creation is the family of the Lord of the Worlds (Rabb al-‘Ālamīn). This is a fundamental Islamic belief that binds together all peoples, communities, and followers of diverse faiths into one moral and spiritual unity. Maulana Azad repeatedly emphasised that human relationships can only achieve true stability when we sincerely respect the diversity of religions and the plural nature of society. The concept of the unity of humanity means that all people — regardless of race, colour, language, nationality, or religion — share the same origin and equal status. The Qur’an declares: “O mankind! We created you from a male and a female and made you into nations and tribes so that you may know one another.” (Al-Ḥujurāt: 13) This verse highlights the principles of equality, mutual respect, and human connection. True human dignity lies not in wealth, race, or power, but in moral character and virtuous conduct. This idea has inspired peace, tolerance, and cooperation throughout history. Prophets, philosophers, and reformers have all spread this same message of human unity. In Islam, the unity of humanity is a central teaching. The Prophet Muhammad (peace be upon him) declared in his Farewell Sermon: “No Arab has superiority over a non-Arab, nor a non-Arab over an Arab, except through piety. This timeless declaration serves as a universal charter of human equality and unity. In today’s world, divided by race, religion, language, and political interests, the message of human unity has become a global necessity. It calls all people to live with mutual respect, peace, justice, and brotherhood — so that we may build a world free from hatred and prejudice, a world united in the shared bond of humanity. ----- Dr. Zafar Darik Qasmi is an author and a New Age Islam Regular Columnist. 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