Did The Prophet ﷺ Really Have Sex With All His Wives In One Night? The Full Real Story

By Dr. Mohammad Ghitreef, New Age Islam 30 June 2025 There is no doubt that we are currently witnessing an intensifying wave of Islamophobia both in the West and in India Main Points: 1. A Hadith may often be authentic, yet very likely misunderstood or misinterpreted. 2. In this narration, the narrator (Rāwī) clearly misperceived the incident and thus narrated it inaccurately. 3. There is no virtue or special merit for the Prophet ﷺ in having sexual relations with multiple women in one night. ------ There is no doubt that we are currently witnessing an intensifying wave of Islamophobia both in the West and in India. Islamophobic writers, media commentators, social activists, and particularly ex-Muslims frequently make remarks—whether out of malice or ignorance—that are deeply offensive and blasphemous towards the personality of the Holy Prophet (peace be upon him). Setting aside their intentions for a moment, a critical and unsettling question arises: From where do they derive such material? The shocking answer is: from classical Muslim sources themselves. And herein lies a tragic irony: for centuries, Muslims have venerated these sources, treating them as untouchable, and to this day, any attempt to question their reliability is often met with hostility and denial. In what follows, I will present just one such controversial incident from the Prophet’s life as recorded in those very sources. An incident was narrated by Al-Bokhari and other Hadis compilers that the holy prophet was on a sex spree in having sex with 11 women in one night. The Prophet Muhammad’s ﷺ marital life has sparked many questions and reflections. What is the significance of the Prophet’s extraordinary marital strength ? Was there a higher prophetic wisdom behind the details of his intimate life? Is true manhood to be measured by physical power, or by something far greater? A likely sound and possible Interpretation given by a great contemporary Hadith scholar Allama Shabbeer Ahmad Azhar Meeruthi of this Hadith narrated from Hazrat Anas (RA) may help us to understand the rather complex issue. I shall try to sum up his research in the following: The original Arabic words used by the narrator Anas are as under: أَنَّ نَبِیَّ اللّٰہِ ﷺ کَانَ یَطُوْفُ عَلٰی نِسَاءِہٖ فِی اللَّیْلَۃِ الوَاحِدَۃ which means: “The Prophet (PBUH) Used to Visit All His Wives in One Night” At times, a hadith may be authentic in itself, but a narrator might misunderstand it. He may add explanatory words of his own or include additional details based on his personal interpretation. As a result, the original meaning becomes distorted and appears differently across various narrations. The corpus of Hadith literature contains numerous such examples. The case discussed below is one classical example of this phenomenon, which we now present to the readers. The Text of the Hadith: Imam Bukhari said: حَدَّثَنَا عَبْدُ الْأَعْلٰی بْنُ حَمَّادٍ، ثَنَا یَزِیْدُ بْنُ زُرَیْعٍ، حَدَّثَنَا سَعِیْدٌ، عَنْ قَتَادَۃَ، أَنَّ أَنَسَ بْنَ مَالِکٍ حَدَّثَھُمْ أَنَّ نَبِیَّ اللّٰہِ ﷺ کَانَ یَطُوْفُ عَلٰی نِسَاءِہٖ فِی اللَّیْلَۃِ الوَاحِدَۃِ، وَلَہُ یَوْمَءِذٍ تِسْعُ نِسْوَۃٍ۔ صحیح بخاری ص 42: کِتَابُ الغُسْلِ، بَابُ الجُنُبِ یَخْرُجُ وَیَمْشِي) ) فِی السُّوْقِ وَغَیْرِہٖ وص 785کتاب النکاح،طبع ہند "Abdul A'la bin Hammad narrated to us; he said: Yazid bin Zuray' narrated to us from Sa'id from Qatadah, who narrated from Anas bin Malik (RA): 'The Prophet of Allah (PBUH) used to visit all his wives in one night, and he had nine wives at that time.'" (Sahih Bukhari, Book of Ghusl, p. 42; Book of Nikah, p. 785, Indian edition) Bukhari has also narrated this Hadith with the same chain via Musaddad bin Masarhad. Imam Ahmad narrated it from Yazid bin Zuray' through Abdul Aziz bin Abdul Samad. (Musnad Ahmad, vol. 3, p. 166)Ma‘mar also narrated this Hadith from Qatadah in the following words: "The Messenger of Allah (PBUH) used to visit his wives and perform one Ghusl (bath) only."(Musnad Ahmad, vol. 3, p. 161; Sunan al-Nasa’i, p. 52; Sunan al-Tirmidhi, p. 28; Ibn Majah, p. 44 – Indian editions) However, the phrase “in one Ghusl(bath)” was not originally part of Qatadah’s narration. It was an explanatory addition by Ma‘mar based on his own understanding. And this addition of the narrator changed the meaning entirely. And many later narrators included this phrase “in one bath”in the original texts. This why besides Sa’id bin Abi ‘Arubah and Ma‘mar bin Rashid, Hisham Dastuwa’i also narrated this Hadith from Qatadah,Thabit al-Banani also narrated it from Anas (RA). From Thabit, it was transmitted by Ma‘mar and Hammad bin Salamah. Ma‘mar’s narration from Thabit: "The Prophet (PBUH) would go around to his wives in one night and take only one bath." (Musnad Ahmad, vol. 3, p. 111) Hammad’s narration: Multiple narrators—including Sa‘īd ibn Abī ‘Arūbah, Ma‘mar ibn Rāshid, Hishām Dastuwā’ī, and Ḥammād ibn Salamah—transmitted a ḥadīth from Qatādah and Thābit al-Bunānī, who reported it from Anas (RA). The narrations vary slightly: some state that the Prophet (PBUH) visited all his wives in one night using a single bath, while others mention he did so in one day. Al-Dārimī’s version uses the word "Jama‘" (all together). Now the phrase “in one day” explains the correct nature of holy prophet’s visit to all his wives in day time.It is very obvious and beyond any doubt that the visits take place to check on their wellbeing, speak to them, and ask about their needs. Yet once a misunderstanding happened after that many Hadis compilers such as Ibn Maja,Imam Ahmd Bin Hanbal,Abudaud et.al. took that false narrations cut off from its background and reconstructed a full notion of extraordinary prophetic sexual strength. And that the Physical Power of the Prophet ﷺ is a Miracle Beyond Worldly Standards . So it is must to delve into the matter and ponder upon the correct meaning of the hadith. In the narrations of Thabit and Humayd, the word “Tafa” (طاف) appears, indicating that this was a one-time incident that came to Anas’s (RA) attention. In the versions by Qatadah and Hisham, the wording “Kana yatūfu” (كان يطوف) suggests habitual occurrence — that Anas (RA) believed it happened repeatedly. The Problem: How Did Anas (RA) Know The Prophetic Intimate Life? It is highly unlikely that Anas (RA) personally witnessed this event. He was a very young servant of the Prophet (PBUH) and lived with his mother, Umm Sulaym, and stepfather Abu Talhah (RA). He never spent a single night at the Prophet’s home throughout his ten years of service. So how did Anas (RA) know about this marital event? Could the Prophet (PBUH) have told him directly? Impossible — it is unthinkable that the Prophet would narrate intimate details of his private life to a ten years old boy. Could one of the Prophet’s wives have told him? Again, this is inconceivable, because the Prophet’s wives were the mothers of all the Muslims. Could Umm Sulaym (RA), Anas’s mother, have learned it and passed it on to her son? Absolutely not — It is common sense that no mother would share such details with her child. Hence, there is no valid way for Anas (RA) to have certain knowledge of any incident of marital nature. Nor can it be assumed that he would attribute something to the Prophet (PBUH) without clear knowledge. Therefore, I assert with confidence that Anas (RA) did not narrate the Hadith in the form we find it today. So, did Qatadah, Thabit, Humayd, or Hisham fabricate it? Certainly not! These were honest and trustworthy individuals. What happened was that they misunderstood the meaning of a statement by Anas (RA). The words meant one thing, and they understood another — and narrated it according to their understanding, occasionally adding explanatory phrases. The Original Meaning: The Prophet (PBUH) had established a rotation system among his wives. He would spend each day and night with one wife, and during that day, food and rest would also be in her house. However, every day, he would briefly visit all his other wives to check on their wellbeing, speak to them, and ask about their needs. He would spend a short time with each, eventually returning to the wife whose turn it was. This practice continued even in the early days of his final illness. Eventually, with everyone’s consent, he stayed in the room of Aisha (RA), where he also passed away. These short visits would happen at different times — mid-morning, after Asr, (afternoon)or between Maghrib and Isha(that is first part of night). This was what Anas (RA) referred to when he said: “The Messenger of Allah (PBUH) used to go around to all his wives.” It meant visiting them for brief moments, not engaging in intimacy. However, those who heard this — Thabit, Humayd, Hisham, and others — misunderstood the word “go around” (Yatūfu) to mean that the Prophet (PBUH) had sexual relations with all of them each night, and so they added the phrase “with one Ghusl” (one bath)to clarify that. Besides these narrators, Matar al-Warraq also reported it from Anas (RA): "The Prophet (PBUH) would go around to his nine wives in the forenoon." (Musnad Ahmad, vol. 3, p. 239) This clearly supports the interpretation that he simply visited them. Hisham Dastuwa’i also reported the Hadith with additional clarification: "Anas (RA) said: The Prophet (PBUH) would go around to his wives within a single hour — sometimes by night, sometimes by day — and they were eleven in number. The mention of "nine" or "eleven" wives is not a contradiction. After the marriage to Maymunah (RA) in 7 AH, his wives numbered nine — excluding bondmaids. If both the wives and two bondmaids (Rayhana and Maria) were included, the number was eleven. The key phrase “in one hour” clarifies that this “going around” was not a intimate spree but referential to brief visits. To summarize: the misunderstanding of this Hadith arose from assuming that the word “Yatūfu” referred to sexual intercourse, whereas it originally referred to visiting and checking on the wives briefly. May Allah’s peace and blessings be upon the Prophet Muhammad (PBUH), his family, and all his Companions. This kind of narration is now being weaponized by antagonists for heinous propaganda against Islam. Why aren't Hadith scholars actively revisiting and critically examining such narrations to resolve these complex issues and address the problem at its root? ----- (This research is adapted from the first volume of Allama Meerthi’s Urdu work “A Study of Sahih Bukhari.صحيح بخاري كا مطالعه) Dr. Mohammad Ghitreef is a Research Associate with CEPECAMI,AMU,Aligarh URL: https://www.newageislam.com/islamic-personalities/prophet-saw-sex-wives-real-story/d/136029 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

Highlighting the Hadiths On “Muslim Ummah’s Test Concerning Ahl-e-Bayt”, Muharram Observed with 'Mohabbat-e-Ahle Bait Conference' in Delhi’s Seelampur - A Report

By New Age Islam Correspondent 30 June 2025 A Platform for Communal Harmony and Sufi Values: Organized by the Sufi Khanqah Association (Women’s Wing), the event blended spiritual devotion, interfaith unity, and educational upliftment. It reinforced the inclusive, peace-oriented ethos of Hussaini Sufi tradition in promoting national integration, especially in Muslim-majority areas of Delhi. Main Points: 1. Promotion of Love for Ahl al-Bayt and Islamic Unity: The conference emphasized the Islamic duty of loving the Prophet Muhammad’s (ﷺ) family (Ahl al-Bayt) as a core part of faith. Speakers highlighted how this love fosters spiritual strength, unity, and moral clarity in the Muslim community. 2. Hadith Reflections on Peace, Generosity, and Social Justice: Indo-Islamic Scholar Ghulam Rasool Dehlvi explained key Hadiths that stress practical aspects of Islam—feeding others and greeting all people with peace—as essential teachings that transcend sectarianism and promote communal harmony, exemplified by the Ahl al-Bayt and Sufi saints. 3. Warning from Hadith: Ummah’s Test Regarding Ahl al-Bayt: Alima Zunaira Siddiqui highlighted prophetic traditions that the Muslim community would be tested in their treatment of the Prophet’s family. Historical injustices like Karbala are seen as failed tests, and the hadiths urge believers to uphold justice, love, and loyalty toward the Ahl al-Bayt. 4. Women's Empowerment within Islamic Framework: Both female scholars and the event’s organizer stressed the importance of women’s education and empowerment, drawing inspiration from prominent women of the Ahl al-Bayt like Hazrat Fatima Zahra (RA) and Hazrat Zainab (RA), while upholding dignity and modesty. ----- As the Islamic month of Moharram begins, commemorating the martyrdom of Hazrat Imam Hussain (Alaihissalam), a series of religious and spiritual events are being held across the country. Among them, a significant event titled "Mohabbat-e-Ahle Bait Conference" was organized at Khanqah Ashrafiya, Brahmpuri, Seelampur, under the aegis of Sufi Khanqah Association (Women’s Wing), held under the patronage of the Association’s National Vice President Sufi Rais Ahmad Ashrafi. The conference focused on promoting love and reverence for the Ahle Bait (family of Prophet Muhammad ﷺ), interfaith unity, and women's empowerment within the framework of Islamic teachings. Guest Speaker’s Address: Alima Saniya Siddiqui, in her keynote address, emphasized that: "Love for the Prophet Muhammad ﷺ is the foundation of faith in Islam, but it remains incomplete without love for his family, the Ahle Bait. Therefore, loving the Ahle Bait is not optional—it is the core part of being a true believer." She further highlighted the spiritual, moral, and historical significance of the sacrifices made by Hazrat Imam Hussain (A.S.) and his companions in Karbala. Cultural Segment: Young Na’at Khwans (singers and reciters of devotional songs or Nasheeds) including Zunaira Siddiqui and Sakina Siddiqui presented soulful poetic tributes (Manzoom Nazrana-E-Aqeedat) to the Prophet’s family, touching the hearts of attendees. Later, Nizam Ashraf also presented a heartfelt Na’at that resonated with the spiritual ambiance of the gathering. Guest of Honour’s Statement: Mr. Ghulam Rasool Dehlavi, New Age Islam Regular Columnist and an Indo-Islamic scholar and author of “Ishq Sufiyana: Untold Stories of Divine Love”, lauded the efforts of the Sufi Khanqah Association in promoting communal harmony and national integration in the country especially in North Delhi’s densely Muslim-populated areas such as Seelampur, Shahdara, Dilshad Garden, Loni and Jafrabad. "In times of division, initiatives like these play a vital role in fostering unity, communal harmony and peace. We must strengthen these values together," he stated. Mr Dehlvi then went on to explain the following prophetic tradition (Hadith): The holy Prophet (pbuh) was once asked: "Which form of Islam is the best?" The Prophet ﷺ replied: "To feed the people and to greet those you know and even those you do not know with peace (saying 'Salam')." — [Sahih al-Bukhari & Sahih Muslim] Hadith Explanation: Mr. Dehlvi explained that the best form of Islam is not only about rituals and personal piety, but about kindness, generosity, and building peace in society through simple acts such as sharing your food and greeting people with peace. These are fundamental Islamic values that transcend race, nationality, or status, and have been upheld by the Ahlul Bait (AS). Mr Dehlvi continued: This Hadith is part of the authentic collection of sayings attributed to Prophet Muhammad (pbuh) that emphasizes practical and universal goodness in Islam that was exemplified by Ahl-e-Bait and the Hussaini Sufi saints such as Hazrat Khwaja Moinuddin Chishti Gharib Nawaz (RA). He explained the Hadith by breaking down the meaning: 1. "To feed others" (إطعام الطعام): This encourages unconditional generosity, hospitality, and care for fellow human beings, especially the poor, the hungry, and the needy. Feeding others is seen as an act that brings hearts together, removes hatred, and strengthens social bonds. It reflects care and compassion for one and all and is one of the simplest yet most beloved deeds in Islam. 2. "To greet those you know and those you do not know with Salam" (إفشاء السلام): The Prophet (pbuh) in his saying is teaching that spreading peace should not be limited to only our Muslim friends or only our family members but extended to even non-Muslims, and even strangers and everyone. But today’s clergymen are wrongly preaching to the navie Muslims that it is not permissible in Islam to extend peace greetings (Assalamu Alaikum) to the non-Muslims. Saying "As-Salamu Alaikum" (peace be upon you) is not just a greeting—it’s a prayer for peace and safety for the other person. This promotes a culture of peace, openness, and trust in society, he said. Another Guest Speaker, Alima Zunaira Siddiqui focused her insightful and precise talk on the following hadith: “My ummah will be tested concerning my Ahl al-Bayt (household)” She said that it is a well-known and deeply meaningful narration attributed to the Prophet Muhammad (pbuh) which serves today as a prophetic warning about the trials and tests that the Muslim community would face in their treatment of his family (Ahl al-Bayt). She referred to several other Hadith narrations that point to this concept. One famous hadith says: "Indeed, the example of my Ahl al-Bayt among you is like the Ark of Noah: whoever boards it is saved, and whoever turns away from it is drowned." — Reported in al-Hakim's al-Mustadrak, al-Tabarani, and al-Tirmidhi. Another narration that she quoted states more directly: "My Ummah will be tested in their treatment of my Ahl al-Bayt." This concept appears in various forms in classical hadith, tafsir, and historical literature — including the works of Ibn Abi Shaybah, al-Tabari, al-Hakim, among others, she said. Historical Context: This hadith, she said, alludes to tragic and critical events in Islamic history, such as the martyrdom of Imam Husayn (RA) at Karbala, the poisoning of Imam Hasan (RA) and the persecution, humiliation, and imprisonment of the Ahl al-Bayt. Political factions marginalizing or opposing the rights and status of the Prophet’s family have always harmed the actual spirit of Islam in history. Through this and similar Hadiths, the Prophet (pbuh) has actually warned and foretold us: First, that his Ummah would be tested in how they honour or dishonour his family. Second, that many would fail this test — through injustice, neglect, or even open oppression. Third, that salvation and righteousness lie in loyalty, love, and justice toward the Ahl al-Bayt. Thus, the moral and message of these Prophecies for us today is that: 2. Love and loyalty to the Ahl al-Bayt is part of true faith. 3. The ummah must uphold justice and respect toward them. 4. The events of Karbala and beyond are lessons in moral clarity and spiritual commitment. 5. We must learn from the past — and honor the legacy of the Prophet’s household in action and spirit. In his concluding address and vote of thanks, the main organiser of the event Sufi Rais Ahmad Ashrafi, National Vice President of the Sufi Khanqah Association, emphasised women’s rights and education as also stressed by the women of Ahlul Bait (AS) such as Hazrat Fatima Zahra (RA) and Hazrat Zainab (RA). He stated: "Islam places great emphasis on education and grants equal rights to men and women. The religion is not against women’s empowerment but supports it, provided social dignity and modesty are preserved." He called for more focused efforts towards higher education for women, asserting that knowledge and empowerment are key to strengthening the Muslim community. The event witnessed the participation of several dignitaries and members of the association, including Faizan Ashraf, Rehan Ashraf, Bakhtiyar Ashraf, Ghulam Jeelani, Gulshan Ashrafi, and others. Thus the Mohabbat-e-Ahle Bait Conference served not only as a platform for religious and spiritual devotion towards the Ahlul Bait (AS) but also as a beacon for communal harmony, social upliftment and national harmony. Through a blend of spiritual discourse, poetic expressions, and socio-educational insights, the event reflected the inclusive and peace-driven ethos of the Hussaini Sufi tradition in India. URL: https://www.newageislam.com/islamic-society/hadiths-muslim-ummah-ahl-bayt-muharram-mohabbat/d/136028 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

Iran’s Nuclear Program – Destroyed Or Not?

By Asad Mirza, New Age Islam 30 June 2025 It has been almost one week since US bombers conducted "Operation Midnight Hammer" against Iran and its nuclear development sites. However, it is still not clear whether Iran’s’ capabilities have been damaged; if yes, then to what extent? Further, it also puzzles one with Iran’s obsession with continuing a nuclear program. US President Donald Trump has repeatedly said the US attack on Iran obliterated its nuclear program and prompted the ceasefire. However, a US official briefed on the Defence Intelligence Agency’s initial assessment told USA TODAYthe core components of Iran’s nuclear program appeared to remain intact. An outraged Defence Secretary Pete Hegseth on Thursday (June 26) countered by calling the bombings a “resounding success” and accusing some media outlets of “trying to make the president look bad.” Iran's Supreme Leader Ayatollah Ali Khamenei maintained that the bombings “failed to achieve anything significant,” forcing Israel and the US to abandon their attacks. “They could not accomplish anything,” he said. “They failed to achieve their goal. They exaggerate to conceal and suppress the truth.” Rafael Grossi, the director general of the International Atomic Energy Agency (IAEA), took a middle path, saying the Iranian program suffered “enormous damage.” He said three primary sites – Fordow, Natanz and Isfahan – were hit hard but that other locations were not affected at all. The nuclear program can be rebuilt, he said, but he declined to put a timeline on it. As far as Iran’s response to the Israeli attacks were concerned, R Swaminathan, Governor of India to the IAEA, Vienna, in his article for the Indian Express has rightly summed it up by saying that the most striking feature of Iran’s response was not what it did, but what it deliberately avoided — it did not withdraw from the Non-Proliferation Treaty (NPT), and refrained from activating its regional proxies or disrupting the Strait of Hormuz. Further, the Supreme National Security Council has not yet endorsed the decision of Iran’s Parliament to suspend its cooperation with the International Atomic Energy Agency (IAEA). Meanwhile, Times of Israel’s report on the issue, based on a The Times’report assessed that Iran’s ability to store enriched uranium remains intact, with most of Iran’s estimated stockpile of some 400 kilogrammes (900 pounds) of nearly bomb-grade Uranium were likely moved before its facilities were bombed, according to one preliminary classified US intelligence report. The US administration has rejected such assertions, saying the Uranium is thought to have been buried by the strikes. But, on the other hand Israeli Defence Minister Israel Katz has said Israel does not know the whereabouts of all of Iran’s enriched Uranium. Iran’s ability to convert enriched uranium into solid metal form, which is necessary for assembling a nuclear warhead, was possibly destroyed, as the facility where that process occurs was in Isfahan, reported The Times. Still, one expert told The Times that Iran may possess the capability at other secret locations, as it has converted Uranium to solid metal at other locations in the past. While Israel said it severely damaged Iran’s ballistic missile infrastructure during the campaign, The Times assessed it is unlikely Iran no longer has missiles capable of carrying a nuclear warhead. Iran’s Obsession with Nuclear Capacity Meanwhile, there is a bigger question that why a country with large oil reserves feels such a need to have home-grown civil nuclear energy? A persuasive new account by Vali Nasr, entitled Iran’s Grand Strategy, helps unlock the key to that question by placing the answer in Iran’s colonial exploitation and its search for independence, reports The Guardian. Nasr wrote, “Before the revolution itself, before the hostage crisis or US sanctions, before the Iran-Iraq war or efforts to export the revolution, as well as the sordid legacy of Iran’s confrontations with the west, the future supreme religious guide and leader of Iran valued independence from foreign influence as equal to the enshrining principles of Islam in the state”. Khamenei was indeed asked once what was the benefit of the revolution, and he replied “now all decisions are made in Tehran.” Nasr argues that while many of the lofty ideals of the revolution such as democracy and Islam have been eroded or distorted, the principle of Iranian independence has endured. The quest for sovereignty, he argues, arose from Iran’s benighted history. In the 19th century, Iran was squeezed between the British and Russian imperial powers. In the 20th century its oil resources were exploited by British oil companies. Twice its leaders – in 1941 and 1953 – were removed from office by the British and Americans. The popular prime minister Mohammad Mosaddegh was removed in a CIA-engineered coup in 1953 due to his demand to control Iran’s oil resources. No event in contemporary Iranian history is more scarring than Mosaddegh’s toppling. For Khomeini it confirmed Iran still did not control its destiny, or its energy resources. Although civil nuclear power and the right to enrich became a symbol of independence and sovereignty after the revolution, Ellie Geranmayehfrom the European Council on Foreign Relations points out it was the British and the Americans, themselves who introduced nuclear power to Iran in what was named an “atoms for peace” programme. The shah of Iran, with US approval, embarked on a plan to build 23 civil nuclear power stations, making it possible for Iran to export electricity to neighbouring countries and achieve the status of a modern state. In an interview with the Washington Post, Henry Kissinger later admitted that as US secretary of state he raised no objections to the plants being built. “I don’t think the issue of proliferation came up,” he said. However, the shah recognised the dual use for nuclear power, and in June 1974 even told an American journalist that “Iran would have nuclear weapons without a doubt sooner than you think”, a remark he later denied. Gradually the US became more nervous that the shah’s obsession with weaponry might mean Iran’s civil programme turning military. Before the strikes, all believed Iran had developed a large stockpile, and at a sufficiently enriched level, to sustain a nuclear reaction that could be used in a bomb if it decided to. But how quickly Iran would have been able to “sprint to a nuclear weapon” as General Michael E Kurilla, Commander of the CENTCOM put it on June 10, is also a matter of dispute, and estimates ranged from one week to one year. While military confrontation has paused for now, the geopolitical stakes remain high. Iran still retains a significant portion of its long-range missile arsenal, and airstrikes alone cannot permanently dismantle a nuclear program. But it also forces us to question, who gave the right to Israel, itself a nuclear power, the right to act as the big daddy and strike Iran. Perhaps Bibi needed this more for to ensure his win in the next polls and divert the global attention from Gaza. ------- Asad Mirza is a New Delhi-based senior commentator on national, international, defence and strategic affairs, environmental issues, an interfaith practitioner, and a media consultant. URL: https://www.newageislam.com/current-affairs/iran-nuclear-program-destroyed/d/136027 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 Dargah of Qutb Shah Wali Baba: A Symbol of Communal Harmony in Maulagaon, Maharashtra

By Sahil Razvi, New Age Islam 30 June 2025 According to the Historians the 200-year-old Dargah of Qutb Shah Wali Baba in Maulagaon, Buldhana, unites Hindus and Muslims in worship. Featuring a Tazia, Mahalaxmi idols, and an annual urs, it symbolises communal harmony. Main Points: 1. Located in Maulagaon, 20 km from Mehekar. 2. 200-year-old shrine on Hindu-owned land. 3. Hindus and Muslims worship together; women allowed. 4. Annual urs during Kartik Purnima with fair, qawwali. 5. Tazia and panjas are processed during Muharram. ----- Nestled on the outskirts of Maulagaon village in Mehekar Taluka of Buldhana district, approximately 20 km from Mehekar town, lies the revered dargah of Qutb Shah Wali Baba. This quaint village, home to 275 households, including 40 Muslim families, is a shining example of religious harmony, where people of all faiths come together to venerate the Baba. The Dargah, a modest, white-painted structure believed to be around 200 years old, holds a unique place in the hearts of the villagers. According to local lore, Qutb Shah Wali Baba hailed from Bibi village in Sinkeroja Taluka. Upon arriving in Maulagaon, he is said to have dug a well and planted five tamarind trees, leaving an enduring mark on the village. He also brought with him a tazia, a tradition that continues to this day. The Dargah itself is built on land owned by Bhaskar Kishanrao Panchrane, a Maratha by caste, reflecting the spirit of inclusivity that defines this sacred site. Renovated by Pawar Saheb, a Hindu contractor from Dondagaon, the shrine consists of two rooms. The larger room houses the Turbat (grave) of the Baba, flanked by two tiger sculptures on either side, symbolising strength and reverence. In the adjoining room, a Tazia used during Muharram is kept, accompanied by two idols of Goddess Mahalaxmi, one on each side of the Tazia handle, showcasing a remarkable blend of Hindu and Islamic traditions. The Dargah attracts devotees from all communities, with a significant number of Hindus visiting to pay their respects. Women, too, are welcomed inside the shrine, making it an inclusive space for worship. Devotees often offer wooden toy horses and tigers as part of their Mannat (vows), along with traditional offerings like coconut, sweets, Malida, and Agarbatti. Interestingly, some also offer non-vegetarian food as Neyaz, a practice that further highlights the syncretic nature of the shrine. The annual urs of Qutb Shah Wali Baba, held during Kartik Purnima, 15 days after Diwali, is a major event in the village. The sandal procession originates from the residence of Bhaskar Kishanrao Panchrane, and an eight-day fair is organised, drawing crowds from nearby areas. The fair is enlivened by performances from Qawwali troupes and Bhajan Mandalis, creating an atmosphere of spiritual unity. A Bhandara is also arranged to feed the devotees, fostering a sense of community. During Muharram, the Tazia from the Dargah joins others in the village, and both Muslim and Hindu residents participate in the procession, with some Hindus bringing out their own Panjas alongside the Muslim Taziyas, which are collectively taken for immersion. This shared participation underscores the deep-rooted communal harmony in Maulagaon. However, one curious restriction at the Dargah is the prohibition on photography. Local belief holds that taking photographs of the shrine can invite misfortune. A story often recounted is that of Laxman Deorao Dhote, a boy who, about five or six years ago, reportedly passed away a few days after photographing the Dargah. While the entire village takes part in maintaining the Dargah, the day-to-day upkeep is primarily managed by the pujari family. The Dargah of Qutb Shah Wali Baba stands as a testament to the seamless synthesis of Hindu and Islamic traditions, embodying the spirit of unity and mutual respect that defines Maulagaon. It is not just a place of worship but a living symbol of India’s pluralistic ethos. ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/interfaith-dialogue/dargah-qutb-shah-wali-communal-harmony/d/136025 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

Mulla Abdul Qadir Badauni’s Study of Religions

By Dr. Zafar Darik Qasmi, New Age Islam 30 June 2025 Muslim Thinkers Translated Sacred Texts Of Semitic And Non-Semitic Religions Into Arabic, Persian, Urdu, And Other Languages Main Points: 1. Tradition of studying religions, beliefs, and philosophies is very old among Muslims. 2. Muslim scholars have approached the study of religions in diverse ways 3. Mulla Abdul Qadir Badauni is well-known as a distinguished historian 4. Mahabharata has been translated into many languages including Persian, Urdu, and Arabic ----- It is true that the tradition of studying religions, beliefs, and philosophies is very old among Muslims. History provides ample evidence of this. To see more proof, we must read historical records without bias or narrow-mindedness. Muslim scholars have approached the study of religions in diverse ways, including comparative, intellectual, social, historical, and tolerant perspectives. An important part of this tradition was translation. Muslim thinkers translated sacred texts of Semitic and Non-Semitic religions into Arabic, Persian, Urdu, and other languages. These translations introduced society to the beauty and teachings of other religions. This translation work had a constructive and positive impact on society, especially during the rule of Muslim kings and emperors. Even today, the importance of these translations cannot be denied. When we look at India during the Mughal period, especially under Emperor Akbar, we find that serious efforts were made to understand Hindu knowledge, art, culture, and religion. The main purpose of these interfaith activities was to familiarize Muslims with Hindu beliefs and also to promote tolerance, peace, and mutual respect. This helped in building a shared Indo-Islamic culture, which has had positive effects throughout history. During Akbar’s reign, several scholars who were experts in both Persian and Sanskrit served in his court. Notable among them were Abu’l Fazl, his brother Faizi, Fathullah Shirazi, and Mulla Abdul Qadir Badauni. This does not mean they were the only ones; many others also knew Sanskrit well. Mulla Abdul Qadir Badauni is well-known as a distinguished historian. He wrote the important historical work "Muntakhab-ut-Tawarikh," which offers rich material for students of history. But apart from history, Badauni also made significant contributions to the study of religions, though this side of his work is often overlooked. Most people know him only as a historian and not as a scholar of religions. This article highlights his contributions in the field of religious studies to promote peace and harmony in society. It is well known that Mulla Abdul Qadir Badauni was a great scholar and historian of the Akbar era. He was fluent in Persian, Arabic, Hindi, and Sanskrit. He strongly criticized Akbar’s religious ideas, as can be seen in his book "Muntakhab-ut-Tawarikh." Though Badauni did not write a separate book or article on comparative religion, he translated three major Hindu scriptures into Persian: the Atharva Veda, the Mahabharata, and the Ramayana. This is remarkable, considering that he was opposed to Akbar’s religious policies yet agreed to translate these texts. Translation of Atharva Veda In 1575, Akbar attempted to have the fourth Veda translated into Persian. Badauni describes this in “Muntakhab-ut-Tawarikh” “Some of its teachings are similar to Islam. For example, it says that one cannot achieve salvation unless one recites a prayer with many uses of the letter ‘Lam’, (لام)like ‘La Ilaha Illallah’. (لاالہ الا اللہ) The text was very complex. A newly converted Muslim helped me understand it, but the difficulty remained. I informed Akbar about this, and he then gave the task to Faizi. When Faizi failed, it was assigned to Haji Ibrahim Sirhindi, but he too could not complete it successfully.” It should be noted that there are four Vedas in Hinduism: Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda. Hindu scholars believe these are divine revelations, and some Muslim scholars also support this view. From an Islamic perspective of tolerance, Muslims should respect the beliefs of other communities, even if those beliefs differ from their own. Translation of the Mahabharata The Mahabharata is one of Hinduism’s great epics, originally written in Sanskrit and considered one of the longest literary works in the world. It has been translated into many languages including Persian, Urdu, and Arabic. The Arabic version is known as “Mulhama al-Mahabharat.”( ملحمة المها بهارات) The Persian translation of the Mahabharata was done during Akbar’s time by Mulla Abdul Qadir Badauni, with the help of Pandit Devi Sharan and Fathullah Shirazi. Badauni writes about the Mahabharata: “This is a very old Indian book that contains stories, advice, discussions on state affairs, ethics, religious beliefs, and worship. All this is presented in the context of wars among India’s ancient rulers. Some say these events happened 4,000 years ago; others claim even 80,000 years ago. Hindus consider reading and writing this book a great act of devotion.” Translation of the Ramayana The Ramayana is the second great epic of Hinduism (after the Mahabharata). It is a religious, moral, philosophical, and cultural story that has been a part of Indian life for thousands of years. The story of Rama teaches righteousness, sacrifice, duty, and truth. Sita’s character symbolizes chastity and patience. The Ramayana is more than just a religious book — it is a guide to life, values, justice, and spirituality for all people, across time and cultures. It has been translated into many languages including Persian, Urdu, and Arabic. The Arabic version was translated by Wadi al-Bustani and Baron. Mulla Abdul Qadir Badauni translated the Ramayana into Persian in 1584 by royal order. He writes: “At that time, the Emperor ordered me to translate the Ramayana, which was written even before the Mahabharata. It has 25,000 verses, each consisting of 65 letters. The story is about the king of Ayodhya, Rama Chandra, whom Hindus consider to be a divine incarnation.” Conclusion By translating the Atharva Veda, Mahabharata, and Ramayana, Mulla Abdul Qadir Badauni made a remarkable contribution to the study of religions. This proves that he had a deep interest in the religious texts and cultures of other faiths. Since these texts are originally in Sanskrit, and he knew Sanskrit and Hindi, it is likely that he studied other Hindu scriptures as well. Therefore, Badauni should be seen not just as a historian but also as a pioneer in interfaith scholarship. The tradition of translating Hindu texts that began in Akbar’s era still continues today, including the translation of scriptures from other religions. In today’s world, when we analyze the history and role of any community, it is essential to study not just political and social events but also intellectual and academic efforts. Only then can we truly understand reality and overcome doubts and misunderstandings. Badauni is often portrayed by historians as a critic of Akbar and his religious views. Yet, the same Badauni translated Hindu religious texts — a fact that is usually ignored. This lesser-known aspect of his life deserves greater recognition. URL: https://www.newageislam.com/interfaith-dialogue/mulla-qadir-badauni-religions/d/136024 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

Dance First. Think Later. It's The Natural Order

By Sumit Paul, New Age Islam 30 June 2025 “Dance, when you’re broken open. Dance, if you’ve torn the bandage off. Dance in the middle of the fighting. Dance in your blood. Dance when you’re perfectly free.” – Rumi "Zumba dance, a high-energy fitness programme introduced in schools in Kerala by the General Education Department as part of its anti-drug campaign, is facing opposition from certain Muslim groups who argue that it goes against moral values. The programme was introduced in schools following a directive from Chief Minister Pinarayi Vijayan, who stated that the dance— which combines dance and aerobic movements performed to lively music—would help reduce stress among schoolchildren and, in turn, counter the menace of drug abuse among young people." Courtesy, NAI news (Zumba Dance) ----- Muslims in Kerala condemning Zumba dance on moral ground should read Ms Kaniz Fatima Sahiba's recent article on Yog (sorry, it's not Yoga; Yoga is an anglicised orthography of the Sanskrit word Yog) as a universal practice. Yoga as a Universal Practice: Harmonizing Physical Wellness with Spiritual Beliefs This Zumba dance is being practised as an antidote to counter the drug-addiction. What's wrong with that? Why should it be made a moral issue and relegated to being called a sin? You'll concur with me that now the followers of all faiths have become morally ultra-sensitive and unnecessarily touchy. Though Ms Fatima has eulogised Yog, there'll be Muslims who'll always call it a Hindu practice as it includes Surya Namaskar. Likewise, many Muslims in Kerala and other parts of the country will be against Zumba dance and call it a non-Muslim activity or something against the moral values of Islam. To these fanatics, drug-addiction is okay but not Zumba dance that tackles this growing issue among the youngsters! Ridiculous! Isn't it? Dance is a synchronised body movement like Yog. It's the perpendicular expression of a horizontal desire. When you dance, your purpose is not to get to a certain place on the floor. It’s to enjoy each step along the way. Even a devout Muslim like Shah Asad Rizvi said, "Any dance is the timeless interpretation of life." There have been many Muslim dancers like Eshan Hilal, K M Abu (a PhD in Mohiniyattam), Mousbah Baalbaki, among others. Dance controls the undesirable cravings of the human body and it has been clinically proven. Please don't associate everything with silly ethics and religious ethos. When Raqs Sharqi (Arabic for a Belly Dance/ Oriental Dance) is part of Islamic culture and civilization with its roots in Egypt, how can Zumba dance be obscene and morally sinful? Remember, 'Raqs Karna Hai Toh Phir Paon Ki Zanjeer Na Dekh ' (If you want to dance, don't care for the manacles and shackles that have chained your feet). Samuel Beckett rightly said, " Dance first. Think later. It's the natural order." ----- 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/dance-think-natural-order/d/136023 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

Understanding the Message of the Quran: When Cross-Referencing is Unnecessary

By Naseer Ahmed, New Age Islam 28 June 2025 Abstract This article defends the primacy of the plain meaning of Quranic verses, especially when they express universal and inclusive principles, such as verse 2:62, which outlines salvation for believers across religious traditions. It argues that, given the attributes of Allah, we can take Him at His word when a verse is clear, without requiring validation or restriction through cross-referencing. Other verses may serve to broaden or clarify its scope, but they can never legitimately curtail or contradict a clearly inclusive formulation without violating the Quran’s internal coherence and undermining the Majesty and Consistency of God. This principle is further elaborated in two related articles by the author—“From Adam to Everyone” and “Surah Al-Bayyina and the ‘Worst of Creatures’”—which address common misconceptions limiting salvific inclusivism in 2:62 to demonstrate their error. The Plain Meaning of 2:62 – A Foundational Verse (2:62) Indeed, those who believed, and those who were Jews, Christians, or Sabians—whoever believes in Allah and the Last Day and does righteous deeds—shall have their reward with their Lord. No fear shall be upon them, nor shall they grieve. This verse is clear and unambiguous. It defines salvation in three universal elements: Belief in Allah Belief in the Last Day Righteous conduct The verse begins by naming four groups—Muslims, Jews, Christians, and Sabians—as examples of those whose doctrines generally meet the first two criteria. These traditions are not meant to be exhaustive but illustrative of the types of believers included. The Key Point The verse does not disqualify anyone based on doctrinal deviations such as belief in the Trinity or association of partners (Shirk). This omission is deliberate. If such doctrinal positions rendered salvation impossible, the verse would have either excluded Christians and polytheists entirely, or clearly stated the limitations. However, it is categorical that “whoever believes in Allah and the Last Day and does righteous deeds—shall have their reward with their Lord. No fear shall be upon them, nor shall they grieve.” The Inference No other verse of the Quran can restrict the salvific scope established by this one. Other verses may clarify, reinforce, or expand this scope—but not contradict or narrow it. Doing so would create internal inconsistency in a Book that explicitly claims to be free of contradiction. Theological Foundation: God’s Consistency and Justice To suggest that other verses abrogate or override the inclusivity of 2:62 is to suggest internal contradiction in the Quran, and inconsistency in God’s nature. But the Quran itself states: “Had it been from other than Allah, they would have found in it much contradiction.” (4:82) God—who is Most Merciful, Most Just, and All-Wise—cannot offer salvation in one verse and revoke it in another without clear qualification. To interpret such contradictions into the Quran is to mistrust the reliability of God’s words. Thus, in interpreting the Quran: When a verse is clear, it must be accepted at face value. When another verse appears to limit or contradict it, the issue lies not in the Quran, but in how the verse is being misinterpreted. Common Objections Addressed 1. What about Christians who believe in the Trinity, or polytheists who associate partners? If they also believe in a supreme deity and strive to do good, they fall within the inclusive criteria of 2:62. Belief in the Trinity is described as erroneous in verses such as 5:72. However, nowhere does the Quran state that all who hold such beliefs are automatically damned. On the contrary, verse 5:118 records Jesus's intercession for his followers who mistakenly took him as divine. Allah does not reject this intercession, implying that some Christians may be forgiven due to sincerity or ignorance, even when their theology deviates. This remains valid despite 4:48, which states that Shirk is an unforgivable sin—but only for those who are People of the Book and deliberately reject the truth after it has become clear to them. 2. What about sincere polytheists who believe in a supreme deity but associate partners? Many polytheists, despite associating intermediaries, do believe in a supreme God (Allah) as the ultimate source of power and justice. They are not addressed by 4:48 or 4:116, which apply specifically to the People of the Book and the Muslims respectively, but rather by 7:33, which regards association as a prohibited act—not an unforgivable one. Verse 7:33 also classifies it as irrational, not necessarily damnable, especially when done without knowledge or intention to reject God. 3. What about verse 98:6: “They are the worst of creatures”? (98:6) Indeed, those who disbelieved among the People of the Book and the polytheists will be in the fire of Hell… This verse refers only to a specific subgroup of the Prophet’s audience: Those among the People of the Book who had knowledge of earlier scriptures, expected a new prophet, and then rejected the truth knowingly after it was made clear. Similarly, among the polytheists, it refers to those who had long desired a reformer but rejected him out of defiance rather than ignorance. It does not include the general Christian or polytheist population, nor even all of the Prophet’s contemporaries. It certainly does not apply to people today. For a fuller explanation, see: a. From Adam to Everyone: The Eternal Path of Salvation for All This article traces the Quran’s understanding of divine guidance throughout human history. It shows that every community received messengers in their own language and context, and that salvation is grounded in sincerity, faith in God, and righteous conduct—not formal adherence to a single religious label. b. Surah Al-Bayyina and the ‘Worst of Creatures’ – A Misreading That Spanned Centuries? This piece analyses the misapplication of 98:6, showing that it refers to a specific group of rejectors who actively opposed the Prophet after receiving clear evidence. Extending the verse to all non-Muslims distorts the Quran’s ethical logic and violates its own principle of individualized moral accountability. Misguided Methodologies Despite the clarity of 2:62, some scholars still argue that we cannot take 2:62 at face value and must consider other verses. Two representative examples: V. A. Ashrof: “These verses cannot be reduced to isolated proofs but must be read in concert with the Quran’s broader ethos… Hermeneutics ensures ethical universality remains central…” Response: Holism is important in complex or ambiguous cases—but not when a verse is clear in its meaning, such as 2:62. Adis Duderija: “It is foolish to engage in Qur'anic verse-hurling to make normative claims… It all depends on the interpreter’s methodology…” Response: When a verse like 2:62 offers a clear, inclusive norm, no methodology can justifiably overturn it. A methodology that allows contradiction between verses is not interpretive—it is destructive. It places human subjectivity above the divine word and casts doubt on the Quran’s internal coherence and authority. Conclusion: Start from What Is Clear The Quran instructs: “He it is who sent down to you the Book; in it are clear verses—they are the foundation of the Book…” (3:7) Verse 2:62 is one of these foundational verses. It provides a plain, universal, and inclusive message of salvation. Its meaning is self-contained and theologically consistent. No other verse may limit or override it without violating the Quran’s message and God’s character. Cross-referencing should aid in understanding and help us clarify, not limit, cancel or introduce confusion about the meaning of a clear verse. Verse 2:62 can stand on its own, and indeed every clear verse. This principle has been demonstrated, considering every objection that seeks to limit its scope. And salvation, as the Quran repeatedly teaches, is not about religious identity—but about faith, sincerity, and moral conduct. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an independent researcher and Quran-centric thinker whose work bridges faith, reason, and contemporary knowledge systems. Through a method rooted in intra-Quranic analysis and scientific coherence, the author has offered ground-breaking interpretations that challenge traditional dogma while staying firmly within the Quran’s framework. His work represents a bold, reasoned, and deeply reverent attempt to revive the Quran’s message in a language the modern world can test and trust. URL: https://www.newageislam.com/debating-islam/message-quran-cross-referencing/d/136015 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 Christians and Muslims Are Not Enemies: Challenging the Myth of Inherent Conflict

By V.A. Mohamad Ashrof, New Age Islam 28 June 2025 In the complex and often turbulent theatre of contemporary global affairs, the relationship between the world’s two largest religious communities, Christianity and Islam, is frequently portrayed through a distorted and dangerous lens. A prevailing narrative, amplified by political opportunists, sensationalist media, and the corrosive ideologies of extremists on both sides, posits an inherent and irreconcilable “clash of civilizations.” This framework casts Muslims and Christians as perennial adversaries, locked in a struggle rooted in theological incompatibility and destined for perpetual conflict. This perception, however, crumbles under the weight of a deep, intelligent, and coherently synthesized hermeneutical analysis of Islam’s foundational sources. This paper will argue, through a comprehensive examination of Islamic scripture, authenticated prophetic traditions, and historical documentation, that from an inclusive, humanistic, and ecumenical perspective derived directly from Islamic theology, Christians are not designated as an inherent enemy of Muslims (submitters). On the contrary, they are afforded a unique and privileged status as Ahl al-Kitab (the Family of the Book), a designation that establishes a framework not for enmity, but for profound dialogue, legally protected coexistence, social integration, and even affective kinship. (File Photo) ---- The methodological key to unlocking this understanding is hermeneutics—the art and science of interpretation. A superficial, decontextualized, or malevolent reading of sacred texts can indeed furnish justifications for ideologies of hate. However, a rigorous hermeneutical approach, one that is central to classical Islamic scholarship, demands a more nuanced engagement. This involves understanding the historical context of revelation, appreciating linguistic subtleties, recognizing thematic consistencies throughout the scripture, and above all, interpreting specific verses in light of the overarching objectives (Maqasid) of the Islamic message, which include the preservation of life, faith, reason, lineage, and property, all under the canopy of divine justice ('Adl) and mercy (Rahmah). It is this sophisticated interpretive tradition that reveals a vision of interfaith relations that is not only tolerant but fundamentally pluralistic and respectful. This Paper Will Navigate This Complex Terrain In Five Comprehensive Parts. First, it will delve deeply into the Quranic foundation for this special relationship, analysing the profound theological implications of the term Ahl al-Kitab and exploring the explicit Quranic calls for unity, the affirmation of Christian piety, and the remarkable declaration of affection towards the Christian community. Second, the paper will meticulously examine the prophetic model, demonstrating how the Prophet Muhammad translated these Quranic principles into a lived, historical reality through his strategic alliances, protective covenants that have echoed through centuries, and unwavering legal injunctions demanding justice and kindness. Third, this inquiry will explore the sanctioned mechanisms of profound social integration prescribed by Islamic law, such as shared food and the institution of intermarriage, which render a state of perpetual enmity a social and logical impossibility. Fourth, it will courageously and directly confront the so-called “problematic” verses—those passages often cherry-picked by extremists to fuel conflict—and will hermeneutically resolve them by situating them within their proper textual and historical contexts, demonstrating how they are governed by higher ethical principles of self-defence and justice. Finally, the paper will conclude by articulating the urgent humanistic and ecumenical imperative for Muslims and Christians in the modern world, an imperative that flows directly from this authentic, textually-grounded understanding of the Islamic tradition. Through this exhaustive synthesis, it will become unequivocally clear that the enemy in the Islamic paradigm is not the Christian, but rather the universal evils of oppression, ignorance, bigotry, and the transgression against God’s sacred commands for justice and universal mercy. The Family of the Book as Spiritual Kin The entire edifice of the Muslim-Christian relationship in Islamic theology is built upon the Quranic designation of Christians as Ahl al-Kitab, the “Family of the Scripture.” This is far more than a simple taxonomic label; it is a profound theological category imbued with immense significance. It distinguishes Christians and Jews from polytheists (Mushrikun) and those who deny divine revelation outright. The term itself signifies an honour: it is an explicit acknowledgement that these communities are the inheritors of authentic divine guidance, custodians of a sacred scripture (Kitab), and followers of a prophetic tradition that Muslims believe culminates in, and is affirmed by, the message of Islam. This shared heritage in a history of divine communication is the non-negotiable starting point for the relationship. At the very heart of the Quranic approach to interfaith relations lies not a declaration of war, but a gracious and compelling invitation to dialogue and unity. The scripture does not initiate contact with condemnation but with a call to identify and rally around a shared centre. The most eloquent and historically significant articulation of this principle is found in the verse: "Say, O Family of the Scripture, come to a word that is equitable between us and you - that we will not worship except God and not associate anything with Him and not take one another as lords instead of God" (Quran 3:64). A deep hermeneutical dive into this verse reveals its genius as a framework for ecumenical engagement. The term "equitable" (Sawa') implies a common ground, a just and level standing point accessible to both parties. The verse then defines this common ground as the bedrock principle of uncompromised monotheism—Tawhid. The invitation is to a shared theological core, not a battlefield of dogmatic differences. It implicitly acknowledges that while significant doctrinal divergences exist—most notably the Christian conception of the Trinity, which the Quran respectfully critiques as an excess in religion (Quran 4:171; 5:73)—the fundamental orientation towards the One God of Abraham is a powerful, unifying truth that should take precedence. This divine instruction prioritizes shared foundational belief over divisive doctrinal specifics, thereby setting the stage for collaboration and mutual recognition rather than conflict. This verse has served as the cornerstone for interfaith initiatives for centuries, including the recent "A Common Word Between Us and You" initiative, demonstrating its timeless relevance as a methodology for peace. This theme of a continuous, unified divine message is a consistent refrain in the Quran. Muslims are not only encouraged but commanded to affirm this continuity: "Say, [O believers], 'We have believed in God and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him'" (Quran 2:136). According to this verse, it is an article of Islamic faith (Iman) to believe in the divine mission of Jesus and the scripture he brought, the Injil (Gospel). This mandated belief in the prophetic legitimacy of Christianity’s central figures makes the notion of inherent, theologically-required enmity a profound internal contradiction. In a powerful challenge to religious triumphalism and exclusivism, the Quran makes a revolutionary statement that decouples salvation from mere communal affiliation. It posits that sincere faith in God and righteous action are the ultimate criteria for divine favour, and it explicitly and repeatedly extends this promise to Christians. The verse is unequivocal and stands as a pillar of Islamic pluralism: "Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in God and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve" (Quran 2:62). This verse, echoed almost verbatim in Quran 5:69, effectively demolishes the extremist claim that all Christians, by virtue of their faith alone, are condemned enemies destined for hellfire. Instead, it frames the Christian community as a valid path within which individuals can achieve ultimate success with God through sincere faith (Iman) and right action ('Amal Salih). While classical commentators have debated whether this applies only to pre-Muhammad Christians or has ongoing validity, many influential modern and classical scholars have argued for its broader, more pluralistic implication. Scholar Farid Esack notes that such verses provide a "Quranic basis for a theology of religious pluralism" that resists "salvific exclusivism" and values sincerity and orthopraxy (right action) as much as orthodoxy (right belief) (Esack, p.165). This inclusive vision of salvation is fundamentally incompatible with a mandate for blanket hostility and war. Furthermore, the Quran goes beyond a generic promise of salvation and paints a portrait of a segment of the Christian community in laudatory terms, recognizing their deep spiritual devotion and unwavering moral integrity: "They are not all alike; among the Family of the Scripture is a community that is upright, reciting the verses of God during periods of the night and prostrating [in prayer]. They believe in God and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous. And whatever good they do - never will it be denied them" (Quran 3:113-115). This is not the language of enmity. This is a vivid description of spiritual allies, fellow devotees of God who share the same core moral commitments—prayer, faith, and the active promotion of good in society—as the ideal Muslim community. The Quran sees and affirms the light of God in their practices. Perhaps the most direct, powerful, and emotionally resonant refutation of the "Christian-as-enemy" narrative is found in a remarkable verse in Surah Al-Ma'idah. In a stunning comparative assessment of different communities' dispositions towards Muslims, the Quran explicitly identifies Christians as being the most inclined towards friendship and affection: "You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with God; and you will find the nearest of them in affection [Mawaddah] toward the believers those who say, 'We are Christians.' That is because among them are priests and monks and because they are not arrogant" (Quran 5:82). A careful hermeneutical analysis of this verse is profoundly revealing. Firstly, the choice of the word Mawaddah for "affection" is significant. It implies a love and friendship that is rooted in respect and admiration, a higher form than mere tolerance. Secondly, the Quran does not attribute this positive disposition to any shared political interest, strategic convenience, or ethnic affinity. Instead, it links the pro-Muslim sentiment of Christians directly to their spiritual and moral character. The verse identifies two reasons for this closeness: the presence of a devoted class of spiritual seekers ("priests and monks") and, most importantly, the cardinal virtue of humility ("they are not arrogant" - La Yastakbirun). The Quran thus celebrates the genuine piety, ascetic devotion, and lack of hubris it finds within the Christian tradition as a direct cause for friendship with Muslims. This moves beyond mere tolerance into a realm of positive affection and a deep recognition of shared spiritual values. As scholar Mona Siddiqui observes in her extensive work on this topic, this verse offers a "psychological and spiritual affinity" and suggests that "the Muslim is predisposed to find friendship among Christians," a disposition grounded in shared moral virtues (Siddiqui, p.78). This explicit, divinely-articulated endorsement of a natural affinity between the two communities makes it exceptionally difficult to argue for a divinely ordained state of perpetual enmity. (From Files) ---- Translating Divine Principle into Lived Reality If the Quran provides the theological and ethical blueprint for respectful and amicable Muslim-Christian relations, the Sunnah—the authenticated life-example and teachings of the Prophet Muhammad—provides the practical, historical, and legal implementation of that blueprint. The Prophet’s conduct consistently demonstrated that the principles of recognition, protection, and cooperation were not abstract ideals to be admired, but governing ethics for the Muslim community in its interactions with its Christian contemporaries. His life is a testament to turning divine writ into worldly reality. The very first major political-strategic act of the nascent Muslim community was not an act of war, but an act of profound trust in a Christian ruler and his kingdom. In the face of brutal and escalating persecution in Mecca, the Prophet Muhammad advised a group of his followers to undertake the first Hijra (migration). He did not send them to the protection of another powerful Arab tribe, but specifically directed them to seek refuge across the sea in the Christian kingdom of Abyssinia (modern-day Ethiopia and Eritrea). His rationale, preserved in the earliest sources, was a tribute to its Christian king, the Negus (al-Najashi): "If you were to go to Abyssinia, it would be better for you, for the king will not tolerate injustice and it is a land of truth" (Lings, p.81). This event was a pivotal moment in Islamic history. The physical survival of a significant portion of the early Muslim community was placed directly and voluntarily into the hands of a Christian monarch. When the pagan Meccan elite sent a delegation laden with gifts to demand the extradition of the Muslim refugees, the Negus summoned the Muslims to his court. In a dramatic scene, the Muslim spokesman, Ja'far ibn Abi Talib, eloquently explained their new faith and recited the opening verses of the Quranic chapter named after the Virgin Mary, Surah Maryam. Upon hearing the Quran's beautiful account of the miraculous birth of Jesus, the Negus and his bishops were moved to tears, and he famously declared, "It seems as if these words and those which were revealed to Jesus are the rays of light from the same lamp" (Ibn Hisham, p.334-338). He granted the Muslims full protection, refusing to hand them over. This foundational event establishes a historical paradigm of Christian-Muslim relations rooted in humanitarian alliance, mutual theological recognition, and shared reverence for God. The first safe haven for the persecuted followers of Islam was a nation sheltered by the Christian cross. The Prophet Muhammad did not leave the status and rights of Christians to the whims of future rulers or the vagaries of goodwill; he codified their protections in formal treaties and covenants that established a revolutionary legal framework for pluralistic coexistence. First, the Constitution of Medina, a ground-breaking charter established upon the Prophet’s arrival in the city, created a single political community (ummah wahidah) composed of various groups, including Muslims and Jewish tribes. It established a system of mutual defence, communal legal responsibility, and, crucially, freedom of religion and the right for each community to judge by its own laws. While Christians were not a large demographic in Medina at that specific time, the principles of the Constitution established a clear framework for a multi-religious state where different faith groups maintained their distinct religious identities while being bound by a common social and political contract (Lecker, p.40-42). Second, the Prophet’s personal engagement with Christian delegations is profoundly illustrative of his approach. The most famous example is the large delegation of Christians from the southern city of Najran who came to Medina to engage in theological debate. The Prophet received them with the highest honours, lodging them as his guests. Most remarkably, when the time for their prayer arrived, he invited them to perform their Christian worship, facing east towards Jerusalem, inside his own mosque in Medina—the central sacred space of the Muslim community (Bukhari 3:47). This act of profound hospitality and religious accommodation is almost unimaginable in a context of inherent enmity. Allowing another faith to perform its most sacred rites in the heart of the Muslim community’s holiest site is the ultimate symbol of recognition, security, and deep respect. Third, and perhaps the most powerful legal testaments, are the Covenants of the Prophet, such as the renowned Ashtiname granted to the monks of Saint Catherine’s Monastery at Mount Sinai. (Ashtiname of Muhammad, also known as the Covenant or Testament of Muhammad, is a document purportedly written or dictated by the Prophet Muhammad). While some modern historians debate the precise textual transmission of the document, its content is widely accepted by both Muslim and Western scholars as reflecting the undisputed spirit of the Prophet’s policies and the principles of early Islamic law. The covenant’s clauses are revolutionary for their time and ours. It grants Christians "security for their lives, their property, their churches, their children, their lands, their businesses, and their religion." It explicitly forbids the destruction of churches for the building of mosques, prohibits the forced conversion of Christians, and exempts monks and priests from taxes. It goes even further, mandating that Muslims must actively defend Christians and their places of worship if they are attacked, stating that if a Christian woman marries a Muslim man, she must not be prevented from praying in her church. The covenant concludes with a solemn oath, declaring that anyone who violates its terms "has verily transgressed the covenant of God and has broken His promise." As Dr. John Andrew Morrow's comprehensive study shows, this was not a temporary truce but a perpetual, divinely-sanctioned grant of full citizenship rights and protection, establishing Christians as a protected and allied community, not a targeted one (Morrow, p.165-167). Hadith Mandating Justice, Kindness, and Protection The authenticated Hadith literature, the vast corpus of the Prophet Muhammad's sayings and actions, is replete with powerful injunctions demanding fair, just, and kind treatment of non-Muslims, including Christians, who live in peace within the Muslim polity. These traditions are not mere ethical suggestions; they carry the full weight of prophetic authority and establish clear and binding legal and moral obligations for all Muslims. The sanctity of the life of a peaceful non-Muslim is declared to be absolute. The Prophet issued a dire and unequivocal warning: "Whoever killed a Dhimmi (a non-Muslim living under a covenant of protection with Muslims) shall not smell the fragrance of Paradise, though its fragrance can be smelled at a distance of forty years of travel" (Bukhari 3166). The severity of this otherworldly consequence—being barred even from the scent of Paradise—highlights the enormity of the sin of unjustly harming a protected non-Muslim. Furthermore, the Prophet positioned himself as the personal legal advocate for any non-Muslim who was wronged by a Muslim, elevating their civil rights to a matter of ultimate, eschatological significance. In a statement of profound governmental and moral responsibility, he declared: "Beware! Whoever is cruel and hard on a non-Muslim minority (dhimmi), or curtails their rights, or burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against that person on the Day of Judgment" (Abu Dawud 3052). In this powerful tradition, the highest authority in Islam, the Prophet himself, becomes the prosecutor in God's court on behalf of the wronged Christian or Jew. To oppress them is thus a direct offense against the Prophet and a grave matter on the Day of Final Reckoning. The principle of kindness and good conduct extends to the most basic social unit: the neighbourhood. The Prophet’s famous injunction, "He who believes in God and the Last Day should do good to his neighbour," is understood by the overwhelming consensus of classical and contemporary scholars to be universal, applying to neighbours of all faiths without distinction (Muslim 47). Good neighbourliness is presented as an essential sign of true faith, and this duty is not suspended if one’s neighbour happens to be a Christian. Erasing Enmity Through Law and Love The Islamic legal and ethical framework, the Shariah, when properly understood, goes far beyond mere passive tolerance or political protection for Christians. It actively creates and sanctions powerful avenues for deep social integration and even the formation of unbreakable kinship ties. These divinely sanctioned mechanisms make the very notion of Christians as a permanent, untouchable enemy a social, legal, and logical absurdity. In almost every human culture, the act of sharing a meal is a fundamental expression of fellowship, trust, and community. It signifies the lowering of barriers and the acceptance of the other. The Quran explicitly sanctions this deeply human act of communion between Muslims and the Family of the Book. Surah Al-Ma'idah, the same chapter that speaks of the unique affection between Muslims and Christians, declares: "This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them" (Quran 5:5). This verse has immense social implications. By permitting Muslims to eat the food prepared by Christians (provided it does not contain intrinsically forbidden items like pork or carrion), the Quran removes a significant and often insurmountable barrier to social interaction. It opens the door to shared tables, invitations to each other's homes, participation in life-cycle celebrations, and the building of genuine communal bonds through the simple, profound human act of breaking bread together. This is a clear directive towards fellowship, not estrangement. The single most powerful piece of evidence against the "enemy" thesis within the entire corpus of Islamic law is undoubtedly the Quranic permission for Muslim men to marry Christian women. The second half of the aforementioned verse is revolutionary in its social and theological implications: "...And [lawful in marriage are] chaste women from among the believers and chaste women from among those who were given the Scripture before you..." (Quran 5:5). A deep hermeneutical reflection on this single legal ruling shatters the entire framework of inherent enmity. Marriage is the most intimate and sacred of human bonds. It is inconceivable that a scripture would command its followers to view Christians as a collective enemy while simultaneously permitting a Muslim man to take a Christian woman as his wife, his partner in life, the confidant of his secrets, and the mother of his children. According to the full consensus of Islamic jurists, this Christian wife retains her faith; she cannot be compelled to convert. She must be honoured and protected as a member of the Muslim family, and her right to practice her Christianity, including attending church, must be respected by her Muslim husband. The children of this union would have a Christian mother and a Muslim father, Christian grandparents and Muslim grandparents. The two communities, in this most fundamental of ways, become fused into one family, one bloodline. This law presupposes and is designed to create a relationship built on love, trust, mutual respect, and the lived reality of a harmonious, multi-faith household. It is the ultimate legal and social antidote to any ideology of hate, replacing the divisive rhetoric of conflict with the unifying reality of kinship. The Veneration of Jesus and Mary The Islamic tradition does not merely acknowledge or tolerate the central figures of Christianity; it reveres them with the highest honour. In the Quran, Jesus, or Isa ibn Maryam (Jesus, son of Mary), is one of the five greatest, arch-prophets of God, known as the Ulu al-'Azm. He is granted lofty titles such as al-Masih (the Messiah), a "Word from God," and a "Spirit from Him" (Quran 4:171). The Quran is the only holy book of a major world religion other than Christianity that affirms his miraculous virgin birth, his ability to perform miracles by God's leave (healing the leper, giving sight to the blind, and raising the dead), and his ascension into heaven (Quran 3:45-49; 5:110). While Islam diverges sharply from Christian doctrine on the question of Jesus's divinity and crucifixion, the profound respect, love, and honour accorded to him as a mighty messenger of God are undeniable and integral to the Muslim faith. Even more remarkable is the exalted status of his mother, Mary (Maryam). Mary is the only woman mentioned by her proper name in the entire Quran. An entire chapter of the Quran, Surah Maryam (Chapter 19), a chapter of immense beauty and spiritual power, is named in her honour. The Quran describes her as having been chosen by God and purified, selecting her "above the women of the worlds" (Quran 3:42). The Quranic account of the Annunciation is a scene of profound divine favour and piety. This deep, textually-mandated veneration for the central figures of Christianity within Islam’s own holiest text creates a profound and undeniable spiritual bridge between the two faiths. It is a theological impossibility for Muslims to hold Jesus and Mary in such high esteem while simultaneously viewing their sincere followers as inherent enemies. This shared reverence provides a deep and inexhaustible wellspring for mutual understanding, spiritual dialogue, and heartfelt respect. Addressing the "Problematic" Texts A credible, comprehensive, and intellectually honest analysis must, without omission or apology, directly address the verses and hadiths that are frequently decontextualized and weaponized by both anti-Muslim critics and Muslim extremists to argue for a divinely mandated state of perpetual war against Christians. A proper Islamic hermeneutical approach, however, demonstrates that these texts are almost invariably context-specific, defensive in nature, and are governed by the Quran’s higher, overarching ethical principles of justice, the sanctity of life, and peace. To understand these challenging verses, one must employ the standard, rigorous principles of classical Islamic textual interpretation (Usul al-Tafsir). Chief among these is understanding the historical occasions of revelation, which demands that a verse be anchored in the specific circumstances it was addressing. Another crucial principle is the distinction between general, timeless principles ('Aam) and specific, qualified rulings (Khaas). Furthermore, the concept of abrogation (Naskh) has been grossly misused by extremists. While a valid concept, the vast majority of mainstream scholars hold that verses of peace and justice are not "abrogated" by "verses of the sword"; rather, the verses of conflict apply to specific situations of active warfare, while the verses of peace and justice apply to all situations of non-belligerence. The overwhelming ethical thrust of the Quran—towards mercy (Rahmah), justice ('Adl), forgiveness ('Afw), and the sanctity of covenants—must be used as the definitive interpretive lens through which to understand any verse dealing with conflict. Two verses in the ninth chapter of the Quran, Surah At-Tawbah, are often presented as the primary evidence for mandated warfare. The so-called "Verse of the Sword" (Quran 9:5) calls for fighting polytheists who break their treaties, while Quran 9:29 instructs Muslims to "fight those who do not believe in God or in the Last Day... from among those who were given the Scripture... until they give the Jizya from a hand of authority while they are in a state of submission." A decontextualized reading is deeply misleading and violates the most basic interpretive rules. Surah At-Tawbah was revealed at a very specific and tense historical juncture, near the end of the Prophet’s life, in the context of repeated political betrayals and imminent military threats from certain pagan Arab tribes and factions of the Byzantine Empire who were mobilizing against the Muslim state. These verses are not a blanket command to attack any and all Christians for all time simply for being Christian. They are specific legal and military rulings related to political entities that had broken treaties and initiated or threatened hostilities. The renowned classical commentator Ibn Jarir al-Tabari, in his encyclopaedic Tafsir, links these verses to specific belligerent groups rather than to all Christians universally (al-Tabari 9:29). Crucially, these verses are specified and governed by other, more foundational principles in the Quran. The clearest and most decisive of these is found in this verse: "God does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, God loves those who act justly. God only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them" (Quran 60:8-9). This pair of verses acts as the ultimate interpretive key and ethical arbiter. It explicitly bifurcates the non-Muslim world into two distinct categories: the peaceful, non-aggressive majority and the actively belligerent minority. The default, standing command towards the peaceful—which would include the vast majority of Christians throughout history and today—is the exercise of the highest ethical virtues: righteousness (Birr) and justice (Qist). Fighting is the exception, a last resort reserved strictly for self-defence against active, military aggression. The term Jizya in 9:29 is also widely misunderstood. It was not a "punishment for disbelief" but a poll tax levied on able-bodied male citizens of a protected non-Muslim community in an Islamic state, in lieu of the military service and the obligatory religious alms (zakat) required of all able-bodied male Muslim citizens. It was a standard feature of statecraft in the ancient world, and in the Islamic context, it was levied in exchange for the state's guarantee of external defence and internal security for that community. Another verse frequently misinterpreted to forbid friendship is Quran 5:51: "O you who have believed, do not take the Jews and the Christians as Awliya. They are [in fact] Awliya of one another. And whoever is an ally to them among you - then indeed, he is [one] of them." The entire meaning of this verse hinges on the correct translation of the rich and multi-layered Arabic word Awliya (singular: Wali). It does not simply mean "friends" in the modern, casual sense. Its semantic range is far stronger, implying patrons, protectors, or intimate political-military allies upon whom one depends for security, guidance, and allegiance, potentially to the detriment of one's own community's faith and integrity. The historical context of the verse was a period of intense political and military intrigue in Medina, where some wavering individuals were tempted to form treacherous alliances with outside powers who were hostile to the Muslim community. As the great scholar Ibn Kathir notes in his classical commentary, "This verse was revealed in reference to those who were pretending to be Muslims but were secretly in league with the Jews and Christians" against the security and interests of the Muslim polity (Ibn Kathir 5:51). Therefore, the verse is not a prohibition on everyday friendship, neighbourly kindness, professional cooperation, or social affection with Christians. It is a strategic, political, and theological warning against compromising the core identity and security of the Muslim community by entering into protectorate-level alliances that subordinate it to hostile powers. The very existence of Quran 5:82 ("nearest of them in affection") and 60:8 ("be righteous and just toward them") within the same scripture proves that a blanket ban on all forms of friendly relations is not the intended meaning. Ecumenical Imperative in the Modern World The hermeneutical recovery and championing of this authentic Islamic vision of Muslim-Christian relations is not merely a sterile academic exercise; it is a profound and urgent humanistic and ecumenical imperative for the turbulent 21st century. In a world increasingly beset by religious nationalism, sectarian violence, and civilizational polarization, this understanding provides a powerful, internally-generated antidote from within the Islamic tradition itself. The Islamic framework, properly understood, calls for more than just a grudging, passive coexistence where communities live side-by-side in mutual suspicion. It calls for a relationship of active justice, demonstrable kindness, and fruitful cooperation. It calls for what some contemporary interfaith thinkers have termed "pro-existence"—a state of not just living alongside the other, but actively willing and working for the well-being, security, and flourishing of the other. The Quranic command to "cooperate in righteousness and piety, and do not cooperate in sin and aggression" (Quran 5:2) is a universal ethical call that transcends religious boundaries. As the two largest religious communities on the planet, Muslims and Christians share a profound and undeniable ethical responsibility to cooperate in addressing the great moral and existential challenges of our time: abject poverty, systemic social and racial injustice, catastrophic climate change, and the global erosion of human dignity. The vast shared ethical universe of both faiths—centred on the core commandments of love of God and love of neighbour, and the cardinal virtues of mercy, compassion, and justice—provides an immense and fertile common ground for this vital collaboration. This spirit of collaboration is not a modern, revisionist invention; it has deep roots in Islamic history. During the Islamic Golden Age, the great intellectual centres of Baghdad, Cordoba, and Toledo were melting pots of creativity where Muslim, Christian, and Jewish scholars, scientists, and philosophers engaged in lively debates and fruitful collaborations. This interaction led to monumental advances in science, medicine, mathematics, and philosophy that benefited all of humanity (Watt, p.23). In our time, this noble legacy is being revived through courageous interfaith initiatives. A prime example is the 2007 "A Common Word Between Us and You," an open letter where over 138 of the world's most senior Muslim scholars extended a hand of friendship and dialogue to Christian leaders, basing their entire appeal on the twin foundational commandments shared by both faiths—the love of the One God, and the love of the neighbour—and citing Quran 3:64 as their scriptural basis. These dialogues are not a departure from tradition but a powerful return to the foundational spirit of the Quran and the lived example of the Prophet. Rejecting Extremism from Within Ultimately, the most potent and effective weapon against the violent, hateful ideologies of extremist groups who preach hatred towards Christians is an authentic, deeply-rooted, intellectually robust, and spiritually compelling interpretation of Islam itself. When Muslims are educated to understand that their own scripture calls Christians the "nearest in affection," that their own Prophet guaranteed the protection of Christian churches as a sacred duty, and that their own sacred law permits the creation of families with Christian spouses, the extremist narrative is immediately exposed for what it is: a gross, ignorant, and blasphemous perversion of the faith. Fostering this humanistic, inclusive perspective is therefore not an apologetic "reform" of Islam designed to appease the West; it is a reclamation of its original, normative principles. The true jihad (struggle) for Muslims in this context is the intellectual and spiritual struggle to reclaim their faith from the clutches of those who would twist its sublime message of mercy into a hateful manifesto of death. As the Prophet Muhammad is reported to have said, "The best of deeds is to love for the sake of God and to hate for the sake of God" (Sahih Muslim 45:1). To cultivate a love for humanity and a just, respectful, and affectionate relationship with Christians—for the sake of obeying God's own commands to be merciful and just—is one of the highest and most necessary expressions of this principle in our time. Thus, we see that Islam’s primary sources decisively dismantles the pernicious and demonstrably false myth that Christians are the inherent and perpetual enemies of Muslims. A deep, contextual, and holistic hermeneutical inquiry reveals precisely the opposite. The Quran establishes Christians as Ahl al-Kitab, a recognized and spiritually respected community with a shared Abrahamic heritage, whose genuine piety and humility make them the "nearest of them in affection" to believers. The Prophet Muhammad, the "walking Quran," translated this divine theology into a consistent and unwavering lived reality of protection, alliance, hospitality, and profound respect, allowing Christians to pray in his mosque, seeking refuge in their kingdoms, and enshrining their rights and freedoms in perpetual, sacred covenants. The Islamic legal tradition, in its wisdom, cemented this relationship by sanctioning the most intimate of social bonds—shared meals and intermarriage—making the concept of inherent enmity a social, legal, and theological impossibility. The verses that appear to command conflict are, upon proper and rigorous interpretation according to classical Islamic principles, understood as specific, defensive responses to historical aggression and political treachery, and are unequivocally governed by the Quran’s unambiguous and overarching mandate for justice, righteousness, and kindness towards all who live in peace. The enemy in Islam is not the sincere follower of Christ. The true enemies, condemned throughout the Quran and the Sunnah, are the universal human evils of injustice (Zulm), oppression (Istibdad), arrogance (Kibr), ignorance (Jahl), and extremism (Ghuluw)—vices that can afflict people of any faith or of no faith at all. By engaging with their Christian brethren in a spirit of kindness, compassion, and mutual respect, and by building enduring bridges of understanding through honest dialogue and active cooperation for the common good, Muslims are not betraying their faith. On the contrary, they are embodying its highest ethical and spiritual values, contributing to a more harmonious and peaceful world, and remaining faithful to the inclusive, humanistic, and ecumenical call of their sacred scripture and the blessed example of their Prophet. Bibliography Ayoub, Mahmoud. Islam: Faith and History. London: Oneworld, 2004. Denny, Frederick M. Islam and the Muslim Community. Long Grove: Waveland Press, 2005. Esack, Farid. Qur'an, Liberation and Pluralism: An Islamic Perspective of Interreligious Solidarity Against Oppression. London: Oneworld, 1997. Lecker, Michael. The "Constitution of Medina": Muhammad's First Legal Document. Princeton: Darwin Press, 2004. Lings, Martin. Muhammad: His Life Based on the Earliest Sources. Rochester: Inner Traditions, 2006. Morrow, John Andrew. The Covenants of the Prophet Muhammad with the Christians of the World. Kettering: Angelico Press, 2013. Nasr, Seyyed Hossein, et al., editors. The Study Quran: A New Translation and Commentary. New York: HarperOne, 2015. Sahih al-Bukhari. Compiled by Muhammad ibn Ismail al-Bukhari. Translated by Muhammad Muhsin Khan, Riyadh: Darussalam, 1997. Sahih Muslim. Compiled by Muslim ibn al-Hajjaj. Translated by Abdul Hamid Siddiqui, Riyadh: International Islamic Publishing House, 2000. Siddiqui, Mona. Christians, Muslims, and Jesus. New Haven: Yale University Press, 2013. Sunan Abi Dawud. Compiled by Abu Dawud Sulayman ibn al-Ash'ath. Translated by Nasiruddin Al-Khattab, Riyadh: Darussalam, 2008. The Quran. Translated by M.A.S. Abdel Haleem, Oxford: Oxford University Press, 2004. Watt, W. Montgomery. Muslim-Christian Encounters: Perceptions and Misperceptions. London: Routledge, 1991. ------ 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/interfaith-dialogue/christians-muslims-enemies-myth-conflict/d/136014 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

Concept of Peace in Hindu Dharma

By Dr. Zafar Darik Qasmi, New Age Islam 28 June 2025 Hinduism, one of the world’s oldest living religions, gives a deep spiritual meaning to peace. Unlike the common view that peace is simply the absence of war or violence, Hindu Dharma sees Shanti (peace) as a state of inner harmony, balanced living, and universal coexistence. It teaches that real peace begins within an individual and then spreads to society and the entire universe. It is also true that Peace has always been a timeless dream, cherished by humanity since the beginning of creation. However, in today’s modern world, its importance and scope have grown many times over. "Peace" is a word that does not have one universally agreed definition. Different scholars have described it in various ways: as silence, calmness, absence of disturbance or conflict, a state of safety or order, or reconciliation after hardship. However, peace can best be understood and appreciated in the absence of its opposites—such as war, conflict, unrest, violence, terrorism, and destruction. Religion has been a fundamental part of almost every human society. It is often defined as "a set of beliefs concerning the origin, nature, and purpose of life and the universe, especially when viewed as the creation of a supernatural power." All major religions of humanity have always promoted peace and encouraged people to live with universal brotherhood. While Ahimsa (non-violence) is a core principle in Aryan religions like Hinduism, Buddhism, and Jainism, the Semitic religions—Judaism, Christianity, and Islam—share common beliefs in Monotheism, Prophets, and the Afterlife, and they too promote interfaith harmony and reconciliation as not only means of worldly peace but also as actions that bring great rewards in the hereafter. Religions usually provide a moral code that guides personal behavior, but unfortunately, humans do not always live up to the noble values they claim to believe in. In this article, we will explore the teachings of Hindu Dharma that advocate peace and harmony. Peace and tranquillity are essential for any society—physically, spiritually, morally, and intellectually. A truly healthy and ethical society requires both external peace and internal harmony. Hindu Dharma, also known in ancient texts as Vedic Dharma or Sanatan Dharma, offers several teachings that can guide humanity toward such peaceful living. Sadly, many of these teachings are no longer being followed in today's world. The Meaning of "Shanti" (Peace) In Sanskrit, the word Shanti means peace, calm, and contentment. It doesn’t just mean the absence of noise or conflict—it refers to the harmonious state of the body, mind, and soul. In Hindu philosophy, peace is essential for spiritual growth and social balance. That's why peace is often invoked in Hindu prayers, for example: "Om Shanti, Shanti, Shanti" (May there be peace in the body, mind, and environment) Inner Peace and Self-Realization Hinduism teaches that true peace comes from within. Through self-control, detachment from material desires, and Atma-Gyaan (self-knowledge), one can achieve inner calm. Spiritual practices like meditation, yoga, prayers, and chanting (japa) help connect a person with the Divine and bring peace of mind. Dharma – Righteous Living "Dharma" is a central concept in Hinduism and means living with truth, responsibility, and ethics. When a person fulfills their moral and social duties honestly and selflessly, they not only achieve personal peace but also contribute to a just society. Dharma includes values like truth, kindness, non-stealing, and duty. Following dharma creates harmony within families, communities, and with nature. Many of today’s social problems, like corruption and unrest, arise because people have drifted away from dharma. Ahimsa – The Principle of Non-Violence Ahimsa, or non-violence, is one of Hinduism’s highest virtues. It means not causing harm to any living being through thoughts, words, or actions. Ahimsa teaches love, compassion, tolerance, and respect for all life. Great leaders like Mahatma Gandhi based their philosophy of social justice and peace on Ahimsa. Linguistically, "Ahimsa" comes from: "A" (not) + "Himsa" (to harm) = "not harming" Ahimsa is not only about avoiding physical violence but also mental and emotional harm. It’s a complete lifestyle rooted in spirituality and unity. In Hindu belief, every living being has a soul (Atma) which is part of the universal soul (Parmatma). Hurting any creature is, therefore, like harming the Divine itself. That is why Ahimsa is considered a spiritual duty in Hinduism. In the Bhagavad Gita, though war is discussed, its deeper message is that any action—even conflict—should be free of hatred and selfish motives, and only for restoring justice (Dharma). According to Patanjali’s Yoga Sutras, Ahimsa is the first Yama (moral restraint) in yoga. A person who practices Ahimsa neither creates fear in others nor lives in fear himself or herself. Practical Aspects of Ahimsa in Hindu Philosophy: Ahimsa in thoughts: Avoiding hate, revenge, or anger. Ahimsa in speech: Speaking gently, truthfully, and respectfully. Ahimsa in actions: Avoiding physical harm to humans or animals. Sadly, in today’s world, some communities are deliberately being harmed, which is against the very essence of Ahimsa. As Gandhi said: “Ahimsa is not the weapon of the weak, but the path of the brave.” Ahimsa is also central in Buddhism and Jainism, where it is practiced as a sacred duty. In a world full of violence, war, racism, religious hatred, and environmental crisis, the message of Ahimsa is more needed today than ever. If humanity adopts this principle: Wars can end. People and nature can live in harmony. Social hatred can disappear. Inner peace can be achieved. Ahimsa purifies the human heart and leads to love, compassion, and dignity for all. It is not just a rule but a complete way of life. Vasudhaiva Kutumbakam – The World Is One Family This ancient Vedic teaching promotes the idea that "the whole world is one family." It encourages universal brotherhood, tolerance, and mutual respect across religions, races, and nations. This concept supports global peace and coexistence. Karma and Peaceful Living According to Hinduism’s law of Karma, every action has a result. Good deeds bring peace and happiness, while bad actions bring sorrow. This teaches individuals to act with consciousness, fairness, and compassion, thus building a peaceful society. Peace in Hindu Prayers and Scriptures In Hinduism, peace is not just a moral value—it is a divine goal. Almost every prayer ends with a wish for peace. For example: “Sarve Bhavantu Sukhinah, Sarve Santu Niramaya…” (May all be happy, may all be free from disease...) The Shanti Mantras in the Vedas pray for the well-being of humans, animals, nature, and all elements of the universe. Balancing Peace with Duty Although Hindu Dharma values peace greatly, it also recognizes that sometimes protecting Dharma may require action. As the Bhagavad Gita teaches: if peaceful means fail, one must still work to establish justice—but without hatred or selfishness. Conclusion In Hinduism, peace is not just the absence of violence—it is a deep spiritual mission. It is achieved through inner purity, moral living, non-violence, and global unity. Hindu Dharma envisions a world where all beings live in harmony—not through force, but through understanding, love, and divine wisdom. In this philosophy, peace is not a final destination but a continuous journey of self-realization, compassion, and spiritual connection. URL: https://www.newageislam.com/spiritual-meditations/peace-hindu-dharma/d/136013 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