Who Are the Wal-Sābiqūna l-Awalūna Explicitly Promised Heaven?

By Naseer Ahmed, New Age Islam 28 July 2025 The Qur'an describes multiple categories of believers, but among the most honoured are the Wal-Sābiqūna L-Awalūna—the first and foremost Muslims, or the vanguard. These were the Muhājirūn (Meccan Muslims who migrated to Medina) and the Ansār (residents of Medina who welcomed and supported them). The Qur’an recognises their early commitment to Islam when it was dangerous and offered no worldly reward. What set this group apart was their faith in times of adversity. Many of the early Meccan Muslims came from poor or marginalised backgrounds. Without tribal protection, they were tortured, and some were martyred. The Prophet ﷺ even sent some of them to Abyssinia to seek asylum. After the deaths of his protector Abu Talib and his wife Khadijah, the Prophet himself faced escalating threats, ultimately migrating to Medina under divine command. There, the Ansār showed unmatched generosity, sharing their homes and livelihoods. This Vanguard Is Praised In Surah At-Tawbah 9:100: “The vanguard (of Islam)—the first of those who forsook (their homes) and of those who gave them aid, and also those who follow them in (all) good deeds—Allah is well pleased with them, and they with Him. He has prepared for them gardens beneath which rivers flow, to dwell therein forever. That is the supreme felicity.” They are also referred to in Surah Al-Bayyina 98:7 as khayru l-bariyya—the best of creation. This early Medinan surah predates the Battle of Badr and reflects a time when hypocrisy had not yet surfaced in the Muslim ranks. Both verses share the distinctive phrase: “رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ” – “Allah is well pleased with them, and they with Him.” This expression appears regarding the living only in these two verses, and in the context of the Judgment Day in 5:119 and 89:28. The Rise of Hypocrisy After Badr After the Battle of Badr, Islam’s political and military power began to grow. This drew opportunists—those who joined the Muslim ranks not out of conviction, but for worldly gain. Surah At-Tawbah documents this shift starkly: • 9:101: “Among the desert Arabs... are hypocrites... We shall punish them twice...” • 9:102–106: Describes those morally in-between—who mix good deeds with bad, yet seek forgiveness: “Others (there are) who have acknowledged their wrong-doings: they have mixed an act that was good with another that was evil. Perhaps Allah will turn unto them (in Mercy): for Allah is Oft-Forgiving, Most Merciful.” • 9:107–110: Condemns a mosque built by hypocrites to sow discord—contrasting it with the mosque built on righteousness. Yet, amid this, the Qur’an reaffirms the status of the true believers: “Allah has purchased from the believers their lives and wealth...” (9:111) These believers are not described as sinless. Verse 9:112 highlights their repentance, devotion, and moral integrity. Moreover, Allah reassures: “...until He makes clear to them what to avoid...” (9:115) The Human Side of the Vanguard Even the best among the early Muslims were fallible. Verse 9:117 alludes to their wavering at the Battle of Uhud, where early success gave way to overconfidence and led to significant losses. Still, Allah’s mercy enveloped them. The story of Kaʿb ibn Mālik, Hilāl ibn Umayyah, and Murārah ibn Rabīʿ (verse 9:118) illustrates that even sincere believers may falter. These three companions missed the expedition to Tabuk without valid excuse, yet repented sincerely and were forgiven. This story makes one point abundantly clear: divine approval is not the same as infallibility. The path to enduring success lies in sincerity and repentance. Sincere Later Believers Surah Al-Hadid 57:10 draws a clear distinction between those who accepted Islam before and after the Conquest of Mecca: “Not equal among you are those who spent and fought before the Victory and those who did so later. They are higher in rank... but to all, Allah has promised a goodly reward.” The “Victory” refers to the Conquest of Mecca—a turning point when Islam’s dominance was cemented, and with it came a surge of insincere converts. The verse reinforces a timeless truth: faith shown under duress holds greater moral weight than faith shown when convenient. Eternal Vigilance Required The Qur'an does not conceal the mistakes of even the best Muslims. Rather, it presents them as cautionary lessons. The Qur’an’s moral stance is uncompromising: “O you who believe! Stand firmly for justice, even against yourselves, your parents, or your kin...” (4:135) No individual—however revered—is beyond scrutiny. This is what distinguishes the Qur'an from partisan history later crafted to protect flawed legacies. While the Qur’an condemns backbiting and slander, it does not prohibit honest reflection on the mistakes of even the most eminent believers. On the contrary, it highlights their lapses as warnings of the serious consequences such misjudgments can have for the community. Verses like 9:100 and 98:7 imply that those early believers, if they erred, would be guided back and forgiven, not that they were incapable of error. Their elevated status was earned through sincerity under adversity, not through perfection. The Clear Contrast Between The Vanguard Muslims And The Kafirin The vanguard Muslims were those whose commitment to truth ran so deep that even when they faltered, they swiftly returned to the straight path. Their lapses were momentary, their conscience alert, and their repentance sincere. In stark contrast, the Kafirīn are those who will not believe — whether they are warned or not (2:6). Even if Allah were to make them listen, they would instantly revert to their disbelief (8:23). Here, listening implies understanding. Their rejection is thus not rooted in ignorance, but in a deep-seated moral resistance to surrendering the ego. Where the hearts of the vanguard remain open and responsive, the hearts of the Kafirīn are sealed — locked in obstinate defiance. The Problem of Forged Hadith In later centuries, fabricated hadiths compromised this ethical framework. They elevated flawed political figures and demonised others of moral excellence. Some even portrayed early Muslims as infallible or justified tyranny in religious terms. This distorted sacred history into unchallengeable dogma and stunted moral development. Today, hypocrisy survives—indeed thrives—on these same fictions. Muslims are discouraged from critically reflecting on the past, and questioning these sacred myths is too often mistaken for impiety. But the Qur'an reminds us: if even the best could err and nearly bring about disaster, what of those who followed blindly? Conclusion The key Qur'anic message is simple and eternal: Eternal vigilance and moral clarity must prevail. True allegiance lies with the Qur’an—not with dynasties, sects, or partisanship masquerading as piety. Only by returning to its uncompromising moral compass can the Ummah avoid repeating the errors that once fractured it. ----- کون ہیں "السَّابِقُونَ الأوَّلُونَ" جنہیں جنت کا وعدہ صراحت کے ساتھ دیا گیا؟ نمصنف: نصیر احمد قرآن مجید میں مومنوں کی کئی اقسام کا ذکر ہے، مگر ان میں سب سے معزز وہ ہیں جنہیں السَّابِقُونَ الأوَّلُونَ کہا گیا — یعنی سب سے پہلے ایمان لانے والے، یا اسلام کے صفِ اول کے مجاہد۔ ان میں مہاجرین (جو مکہ سے ہجرت کر کے مدینہ آئے) اور انصار (مدینہ کے وہ باشندے جنہوں نے ان کا استقبال اور تعاون کیا) شامل ہیں۔ قرآن نے ان کے اُس اخلاص کو تسلیم کیا ہے جو انہوں نے اُس وقت دکھایا جب اسلام اپنانا نہ صرف خطرناک تھا بلکہ دنیاوی اعتبار سے کوئی فائدہ بھی نہ رکھتا تھا۔ اس گروہ کو ممتاز کرنے والی بات یہ تھی کہ انہوں نے آزمائشوں کے دوران ایمان قبول کیا۔ مکہ کے ابتدائی مسلمان اکثر غریب یا معاشرتی لحاظ سے کمزور طبقات سے تعلق رکھتے تھے۔ قبائلی تحفظ کے بغیر انہیں اذیتیں دی گئیں، کچھ شہید بھی ہو گئے۔ نبی کریم ﷺ نے انہیں حبشہ کی طرف ہجرت کا مشورہ دیا تاکہ وہاں پناہ حاصل کر سکیں۔ جب آپ ﷺ کے چچا ابو طالب اور بیوی حضرت خدیجہ رضی اللہ عنہا کا انتقال ہو گیا، تو آپ پر خطرات مزید بڑھ گئے، یہاں تک کہ اللہ کے حکم سے مدینہ ہجرت کرنا پڑی۔ وہاں انصار نے بے مثال فیاضی کا مظاہرہ کرتے ہوئے اپنا مال و جان مہاجرین کے لیے وقف کر دیا۔ یہ صفِ اول کے لوگ سورہ توبہ کی آیت 100 میں یوں سراہا گئے: "اور جو مہاجر اور انصار سب سے پہلے ایمان لائے اور جنہوں نے ان کے نقشِ قدم پر نیکی کے ساتھ چلنا اختیار کیا، اللہ ان سے راضی ہو گیا اور وہ اللہ سے راضی ہو گئے، اور اللہ نے ان کے لیے ایسے باغ تیار کر رکھے ہیں جن کے نیچے نہریں بہتی ہیں، وہ ان میں ہمیشہ رہیں گے۔ یہی بڑی کامیابی ہے۔" (التوبہ 9:100) سورہ البینہ (98:7) میں بھی انہیں خَیْرُ الْبَرِیَّة یعنی تمام مخلوقات میں بہترین قرار دیا گیا ہے۔ یہ سورہ بدر سے قبل نازل ہوئی تھی جب مسلم معاشرے میں ابھی نفاق ظاہر نہیں ہوا تھا۔ دونوں آیات میں ایک منفرد جملہ مشترک ہے: "رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ" — اللہ ان سے راضی ہوا اور وہ اس سے راضی ہو گئے۔ یہ الفاظ صرف انہی دو آیات میں زندہ افراد کے متعلق استعمال ہوئے ہیں، اور قیامت کے دن کے سیاق میں سورہ المائدہ (5:119) اور سورہ الفجر (89:28) میں۔ بدر کے بعد نفاق کا ظہور غزوہ بدر کے بعد اسلام کی سیاسی و عسکری طاقت میں اضافہ ہوا۔ اس طاقت نے بعض مفاد پرستوں کو بھی راغب کیا — وہ لوگ جو ایمان کی بجائے دنیاوی فائدے کے لیے اسلام میں داخل ہوئے۔ سورہ توبہ میں اس تبدیلی کو واضح انداز میں بیان کیا گیا ہے: • 9:101: "اور بعض دیہاتی عرب منافق ہیں..." • 9:102–106: کچھ لوگ ایسے بھی ہیں جنہوں نے اپنی غلطی کا اعتراف کیا اور نیکی و بدی کو ملایا، مگر توبہ کی امید رکھتے ہیں: "شاید اللہ ان کی توبہ قبول فرما لے، بے شک اللہ بخشنے والا، مہربان ہے۔" • 9:107–110: ایک ایسے "مسجد ضرار" کا ذکر ہے جسے منافقوں نے فتنہ پھیلانے کے لیے بنایا، جو تقویٰ پر مبنی مسجد کے بالکل برعکس تھی۔ اس کے باوجود، قرآن حقیقی مومنوں کا مقام پھر بھی بیان کرتا ہے: "اللہ نے مومنوں سے ان کی جانیں اور مال خرید لیے ہیں..." (التوبہ 9:111) یہ مومن بے گناہ نہیں تھے، لیکن ان کی صفات سچی توبہ، عبادت، اور اخلاقی سچائی پر مبنی تھیں (9:112)۔ مزید یہ کہ اللہ نے فرمایا: "...جب تک کہ وہ ان پر واضح نہ کر دے کہ کس چیز سے بچنا ہے..." (9:115) صفِ اول کے مسلمانوں کی انسانی کمزوریاں یہ ابتدائی عظیم مسلمان بھی بشر تھے اور ان سے غلطیاں ہوئیں۔ آیت 9:117 میں احد کی لڑائی کا ذکر ہے، جب ابتدا میں کامیابی نے مسلمانوں کو مغرور کر دیا اور وہ نقصان اٹھا بیٹھے، لیکن اللہ کی رحمت نے انہیں گھیر لیا۔ اسی طرح، کعب بن مالک، ہلال بن امیہ اور مرارہ بن ربیع (آیت 9:118) کا واقعہ ظاہر کرتا ہے کہ اخلاص کے باوجود مومن لغزش کر سکتے ہیں، لیکن سچی توبہ انہیں معافی دلا دیتی ہے۔ اس واقعہ سے یہ بات واضح ہو جاتی ہے: اللہ کی رضا کا مطلب معصومیت نہیں، بلکہ اخلاص اور رجوع الی اللہ ہے۔ بعد میں ایمان لانے والے سچے مومن سورہ الحدید 57:10 میں فتح مکہ سے پہلے اور بعد ایمان لانے والوں کے درمیان فرق واضح کیا گیا ہے: "تم میں سے جنہوں نے فتح سے پہلے خرچ کیا اور لڑائی کی، وہ برابر نہیں ہیں اُن سے جنہوں نے بعد میں خرچ کیا اور لڑائی کی، ان کا درجہ بلند ہے..." یہ "فتح" مکہ کی فتح کو ظاہر کرتی ہے — وہ وقت جب اسلام غالب آیا اور بہت سے لوگ مفاد کی خاطر ایمان لائے۔ اس آیت سے یہ ابدی حقیقت ظاہر ہوتی ہے کہ: مصیبت میں ظاہر کیا گیا ایمان، آسانی میں ظاہر کیے گئے ایمان سے زیادہ وزنی ہوتا ہے۔ دائمی بیداری ضروری ہے قرآن بہترین مسلمانوں کی غلطیوں کو چھپاتا نہیں، بلکہ انہیں اخلاقی اسباق کے طور پر پیش کرتا ہے۔ قرآن کا اصولی موقف بے لاگ ہے: "اے ایمان والو! عدل پر قائم رہو، خواہ وہ تمہارے اپنے خلاف ہو یا والدین اور رشتہ داروں کے خلاف..." (النساء 4:135) کوئی فرد — خواہ کتنا ہی معزز ہو — تنقید سے بالاتر نہیں۔ یہی وہ خصوصیت ہے جو قرآن کو بعد میں لکھی گئی جانبدارانہ تاریخ سے ممتاز کرتی ہے، جو اکثر شخصی تقدس کو بچانے کے لیے حقائق کو چھپاتی ہے۔ قرآن غیبت اور بہتان کی مذمت ضرور کرتا ہے، مگر ایماندارانہ غور و فکر سے نہیں روکتا — بلکہ صحابہ کرام کی کوتاہیوں کا ذکر کر کے ہمیں خبردار کرتا ہے کہ غلط فیصلوں کے اجتماعی اثرات کتنے خطرناک ہو سکتے ہیں۔ آیات 9:100 اور 98:7 ہمیں یاد دلاتی ہیں کہ یہ اولین مومنین اگر کبھی بھٹکے بھی، تو اللہ نے ان کی رہنمائی کی اور معاف فرمایا — کیونکہ ان کا مقام کامل ہونے کی بنیاد پر نہیں، بلکہ آزمائش میں اخلاص پر تھا۔ صفِ اول کے مومنین اور کفار میں واضح فرق صفِ اول کے مومن وہ تھے جنہوں نے سچائی سے وابستگی کی ایسی گہری مثال قائم کی کہ جب بھی وہ لڑکھڑائے، فوراً سیدھی راہ پر واپس آ گئے۔ ان کی لغزشیں عارضی تھیں، ان کا ضمیر زندہ، اور ان کی توبہ خالص۔ اس کے برعکس، کفار وہ ہیں جو کبھی ایمان نہیں لائیں گے — چاہے انہیں خبردار کیا جائے یا نہیں (البقرہ 2:6)۔ یہاں "سننے" سے مراد سمجھنا ہے۔ ان کا انکار لاعلمی پر مبنی نہیں، بلکہ اس ہٹ دھرمی پر ہے جو نفس کو اللہ کے سامنے جھکانے سے روکتی ہے۔ جہاں صفِ اول کے مومنین کے دل نرم اور کھلے تھے، وہاں کفار کے دل مہر بند تھے — مستقل انکار میں۔ جعلی احادیث کا مسئلہ بعد کی صدیوں میں گھڑی ہوئی احادیث نے اس اخلاقی توازن کو بگاڑ دیا۔ کچھ احادیث نے ایسے سیاسی کرداروں کو بلندی دی جو اخلاقی اعتبار سے کمزور تھے، جبکہ بعض باکردار افراد کو بدنام کیا گیا۔ بعض میں صحابہ کو معصوم ظاہر کیا گیا، یا ظلم کو مذہبی جواز دیا گیا۔ اس سے دین کو موروثی عقیدت کا ایک نظام بنا دیا گیا، جہاں تنقیدی فکر کو کفر یا بدعت سمجھا جانے لگا۔ آج بھی نفاق انہی جھوٹی روایات سے پنپتا ہے۔ مسلمانوں کو ماضی پر غور و فکر سے روکا جاتا ہے، اور "مقدس اساطیر" پر سوال اٹھانا گستاخی تصور کیا جاتا ہے۔ مگر قرآن ہمیں یاد دلاتا ہے: اگر بہترین لوگ بھی کبھی کبھار غلطی کر کے امت کو خطرے میں ڈال سکتے تھے، تو آنکھیں بند کر کے چلنے والوں کا کیا حال ہو گا؟ نتیجہ قرآن کا پیغام سادہ مگر ابدی ہے: ہمیشہ بیدار رہنا اور اخلاقی بصیرت قائم رکھنا ضروری ہے۔ سچی وفاداری قرآن کے ساتھ ہے — نہ کہ خاندانوں، فرقوں، یا ایسی جماعتوں کے ساتھ جو تقویٰ کا دعویٰ تو کرتی ہیں مگر حقیقت میں محض مفادات کی محافظ ہوتی ہیں۔ امت صرف اسی صورت میں اپنے ماضی کی غلطیوں سے بچ سکتی ہے اگر وہ قرآن کے بے لاگ اور غیر جانبدار اخلاقی اصولوں کی طرف دوبارہ رجوع کرے۔ ------ 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/wal-sabiquna-l-awaluna-promised-heaven/d/136321 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

Al-Fatiha: We Begin With An Attempt To Answer A Fundamental Question: What Happened To Islam?

By Muhammad Yunus, New Age Islam 28 July 2025 Once a revolutionary force for justice, equality, and moral excellence, Islam today is often reduced to inherited rituals, rigid customs, and rote memorization. This book dares to ask: What if we return to the Qur’an—not as a relic, but as a living guide? Contrasting the traditional, ossified version of Islam with the Qur’an’s soaring ethical and intellectual vision, the author invites readers to rediscover Islam as it was meant to be: bold, compassionate, rational, and profoundly human. Contrast between the traditional Islam and Islam preserved in the Qur’an A Contrast Between Traditional Islam and Islam Preserved in the Qur’an As with any religion, its founder emerges at a specific moment in history—rooted in a particular geography, culture, tribe, and doctrinal background. As his message crystallizes into a structured religion, it often absorbs the customs, practices, and cultural norms of that era and society. Thus, in ancient Semitic societies, religious practices—broadly understood—were far from uniform. They varied among communities, each following its inherited customs within the Prophet's sphere of influence. Accordingly, even in the Prophet Muhammad’s time, the interpretation of certain Qur’anic verses varied among his companions. The same holds true in Christianity, where the original Injil and its canonical books were interpreted differently by Jesus’s followers (peace be upon him). What sets Islam apart from other Semitic faiths is the textual integrity of its Scripture. The Qur’an has been preserved verbatim—a fact supported by internal evidence and widely acknowledged by scholars of Islam, Christianity, and Judaism. This makes it technically possible to read the Qur’an through the lens of its founder, Prophet Muhammad (peace be upon him). This book attempts precisely that—in a structured and readable manner. With that preamble in mind, let us look at Islam as it is taught in traditional madrassas and practiced by devout Muslims in daily life. Islam as Practiced in Conservative Muslim Households and Taught in Madrassas With the explosive growth of human activity, freedom of thought, and civilizational demands, traditional religion—especially one demanding conformity—has largely lost its place as a moral compass or societal moderator. Today, religion, including Islam, is often inherited like a surname: this author was born to Muslim parents and therefore carries a Muslim name, marries a Muslim, follows Muslim family laws, and performs religious customs as expected. His attire tends to reflect Islamic modesty—loose-fitting and simple. He avoids prohibited foods, abstains from intoxicants, and leads a modest lifestyle—at least in theory, resembling that of the Prophet and his companions. When he dies, he is buried in a traditional manner, and the Qur’an is recited over his grave after a short nawafil prayer. From early childhood, he is taught to recite the Qur’an in Arabic, memorizes the Five Pillars and Articles of Faith, and learns a set of short Surahs for daily prayers. By age 6–8, a Muslim child is expected to be regular in praying five times a day and reciting portions of the Qur’an. As he grows, he observes fasting in Ramadan and performs the extended Tarawih prayers. This, in essence, defines the average devout Muslim's engagement with his religion from childhood to adulthood. However, the entire learning process is based on rote memorization—of Qur’anic verses, ritual formulas, and Arabic invocations—without any real attempt to comprehend their meaning. The student–teacher relationship (typically with a Maulvi) is rigid and hierarchical, offering little room for intellectual exploration during this formative phase. Conformity is emphasized over understanding. A boy is told to wear a loose trouser; a girl to veil her ears, chin, neck, and even face—treated as mandatory rules despite being cultural constructs, not Qur’anic commandments. Questioning is discouraged. This breeds passive obedience, not intellectual growth or spiritual vitality. Such a framework stereotypes religiosity in conservative Muslim households and perpetuates a lifelong spiritual stagnation. The gap lies in the devout Muslim’s detachment from the Qur’an’s intellectual and moral trajectories—themes that this book presents accessibly and topically. The Qur’an’s Moral and Intellectual Trajectories The Qur’an, when engaged with as a guide, unfolds a wide canvas of universal ethical paradigms—justice, liberty, equity, good deeds, neighbourly conduct, interfaith respect, wealth-sharing, dignity of women, protection of orphans, kindness to all humans, business ethics, honest trade, care for the needy, and the use of reason and striving for excellence, to name a few. A List Of Such Liberating Themes Appears In The Table Of Contents. Metaphorically speaking, if Islam were a great bird with soaring wings, history has clipped its wings, crushed its torso, drained its blood, and left it lifeless on a barren terrain—fruitless and flowerless. But its soul is alive. It still carries the potential to rise high. If Muhammad, a lone, unarmed missionary, could inspire all of Arabia to accept his vision—leading eventually to a civilization spanning continents with minimal violence (in historical terms), then Islam has untapped promise. But if his followers reduce Islam to ritual repetition—reciting prayers and formulas, affirming abstract beliefs, distributing alms, yet ignoring the Qur’an’s living, liberating guidance—the Qur’an’s verdict is clear: “God does not change the favour which He has bestowed on a people unless they change themselves.” (8:53) “God does not change the condition of a people unless they change themselves.” (13:11) ----- Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009. URL: https://www.newageislam.com/debating-islam/al-fatiha-fundamental-question-happened-islam/d/136318 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

A Crime Saga At A 'Holy' Place In Karnataka: Is There Anyone Bothered?

By Sumit Paul, New Age Islam 28 July 2025 After spending three decades racked with guilt, scared on sleepless nights, and often changing cities, a 48-year-old Dalit man appeared in Karnataka with information about one of the most horrific alleged crimes in India. Emerging from hiding after 12 years, the man, who once worked as a sanitation worker at the much-revered Dharmasthala temple, told police on July 3 that he was coming forward with “an extremely heavy heart and to recover from an insurmountable sense of guilt”. As a court-protected witness, the man’s identity cannot be revealed under the law. “I can no longer bear the burden of memories of the murders I witnessed, the continuous death threats to bury the corpses I received,” he said in his statement, reviewed by Al Jazeera, “and the pain of beatings – that if I did not bury those corpses, I would be buried alongside them”. Now, the Whistleblower wants to help in the exhumation of “hundreds of dead bodies” he buried between 1995 and 2014 – many of them women and girls, allegedly murdered after sexual assaults, but also destitute men whose murders he claims to have witnessed. En passant, Dharmasthala is an important pilgrimage centre in Karnataka because of the Lord Manjunatha Shrine, drawing believers even from outside the state. Though the news is so shocking and horrendous, there's still not much hue and cry about the whole incident. Agreed, all English dailies carried this blood-curdling news, albeit perfunctorily, the efforts are afoot to hush up the entire issue lest it should jeopardise the 'reputation' and 'image' of innumerable political figures, 'holy' people, temple trust and the very name of the place which is ironically known as Dharmasthala temple! Bigwigs from the Jain and Hindu communities are part of this macabre saga that had been going on for decades. So, let a skeleton remain in the cupboard. Don't let it tumble out of the cupboard. We have enough time for all rubbish things but no time for the helpless and innocent victims, who were brutally raped, killed and buried unceremoniously. Their wails and screams were cries in the wilderness. What shocks sane and sensible people all the more is the fact that this happened for years at a religious place without anyone ever questioning the temple authority. Moreover, religious people's perceptions that nothing hanky-panky can happen at 'holy' places also make these places sacrosanct and when something or someone becomes sacred or sacrosanct, the person and place enjoy all sorts of immunity. It becomes a law unto itself. This touch-me-not status makes religious places above all laws whereas, "Dairo-Haram Mein Bhi Wahi Sab Kuchh Chalta Hai/ Soch Ke Log Khamosh Rahte Hain Ke Khuda Rahta Hai " (All dubious things go on at shrines but people keep mum, thinking that god resides there). In fact, shrines are the main crime syndicates in India, be it a temple or a mosque. What happened at the Golden Temple in Amritsar? Khalistani terrorists turned it into a terror den. When Mrs Gandhi finally sent the Army on June 6, 1984 to flush out those miscreants from the sanctum sanctorum, they cried sacrilege and killed her after a few months on October 31. The same sanguinary fate befell her trusted General Arun Kumar Vaidya who was also gunned down in Poona on August 10, 1986. If you send army or police to 'holy' places, you desecrate these places. No one wants to accept the fact that these unholy places are already defiled by all sorts of dubious and lumpen elements. French physician and traveller Francois Bernier wrote in his book, " Travels in the Mogul Empire, " that Aurangzeb ordered the demolition of a few Hindu temples as they became epicentres of corruption and crimes. Modern historian Audrey Truschke has corroborated the same in her book, "Aurangzeb: The Man and the Myth." By the way, this fearless historian is an anathema to the modern Hindutva forces because she demolishes all false narratives. In a religiously-intoxicated 'modern' India drunk on god/s and obscurantism, who'll listen to the cries of the ill-fated victims? It's, therefore, time for a few sane and intrepid individuals - like Ms Aiman Mehta of Pune Mirror who recently wrote a no-holds-barred write up on this issue - to unite and force the government and judiciary to take stern action against all those criminals who ravaged and killed innumerable women. Is there anyone bothered? Is our conscience dead? ----- 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/crime-saga-holy-karnataka-bothered/d/136320 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 Relevance of Hindu Sacred Texts: From Ancient Philosophy to Modern Solutions

By Dr Zafar Darik Qasmi, New Age Islam 28 July 2025 Hindu sacred texts like the Vedas, Gita, and Upanishads promote ethics, spirituality, and peace. Their timeless teachings address modern issues like stress, offering moral guidance, inner peace, and universal values that benefit all humanity, regardless of religion or background. Main Points: 1. Hindu texts guide moral living through dharma, compassion, truth, and peace across all aspects of life. 2. The Vedas, Gita, and Upanishads emphasize self-realization, devotion, non-violence, and spiritual discipline. 3. Al-Biruni respected Hinduism, studying it honestly, proving interfaith understanding is possible through knowledge. 4. Gita teaches emotional balance, meditation, and duty without selfishness to overcome stress and confusion. 5. These texts are not just religious but global treasures offering timeless wisdom for modern challenges. ------- Hinduism is one of the oldest religions in the world, and its sacred books are full of deep knowledge about life, ethics, peace, and spirituality. These texts are not only important for Hindus but can also guide human beings toward a better, more meaningful life. An Introduction of Hindu Religious literature: Shruti (That Which is Heard) The Shruti texts are considered to be of divine origin. They were heard by ancient sages (rishis) in deep meditation and passed down orally for generations before being written down. These are the most authoritative texts in Hinduism. a. The Vedas There are four Vedas: Rigveda – Contains hymns and praises for various deities. Samaveda – Focuses on melodies and chants used in rituals. Yajurveda – Includes formulas for sacrifices and rituals. Atharvaveda – Contains prayers, charms, and wisdom for daily life. b. The Brahmanas These are prose texts explaining the rituals and ceremonies mentioned in the Vedas. c. The Aranyakas These texts are called "forest books" and serve as a bridge between rituals and meditation. d. The Upanishads The Upanishads are highly philosophical texts that explore the nature of the soul (Atman), ultimate reality (Brahman), and the meaning of life. They form the foundation of Vedanta philosophy. 2. Smriti (That Which is Remembered) Smriti texts are considered to be written by sages based on divine inspiration. They are less authoritative than the Vedas but are very influential in shaping Hindu culture and daily life. a. The Epics Ramayana (by Valmiki): The story of Lord Rama, teaching ideals of dharma, devotion, and morality. Mahabharata (by Vyasa): A massive epic that includes the Bhagavad Gita, a dialogue between Lord Krishna and Arjuna on duty, life, and spirituality. b. The Bhagavad Gita Though part of the Mahabharata, the Gita is treated as a separate, highly respected scripture. It teaches selfless action, inner peace, and the path to liberation. c. The Puranas There are 18 main Puranas, including the Bhagavata Purana, Vishnu Purana, and Shiva Purana. These contain stories of gods, goddesses, creation, kings, and moral lessons in an easy-to-understand narrative form. d. The Dharma Shastras These are texts about law, ethics, and social duties. The most famous is the Manusmriti, which discusses the duties of individuals at different stages of life and in different roles. 3. Themes and Purpose of Hindu Religious Literature Hindu texts are not just about religion—they are guides to every part of life. They talk about: Dharma (righteous duty) Karma (action and its consequences) Moksha (liberation from the cycle of birth and death) Bhakti (devotion) Gyan (knowledge) These texts teach peace, tolerance, spiritual growth, and respect for all living beings. They encourage meditation, self-realization, and balance between material and spiritual life. Hindu religious literature is a vast ocean of wisdom that addresses both the inner self and the outer world. From the spiritual depth of the Upanishads to the moral stories of the Ramayana, from the practical teachings of the Gita to the cultural richness of the Puranas—this literature continues to inspire, guide, and enlighten people across the world. It is not just a religious treasure but a universal heritage of human thought and experience. Hindu Texts Promote Ethics, Spirituality, Peace, and Moral Values: Hindu religious texts such as the Vedas, Upanishads, Bhagavad Gita, Ramayana, and Mahabharata teach people how to live a good and peaceful life. They tell us that being kind, honest, and responsible is more important than just performing rituals. These books guide people to follow Dharma (moral duty), which means doing what is right, even when it is difficult. They teach Ahimsa (non-violence), Satya (truth), Karuna (compassion), and Shanti (peace). For example: The Ramayana teaches us about loyalty, sacrifice, and truth through the life of Lord Rama. The Mahabharata shows the dangers of greed and the value of justice and righteousness. In short, Hindu texts provide a complete roadmap for living a meaningful, peaceful, and ethical life. Al-Biruni Documented Hindu Beliefs with Fairness and Academic Honesty: In the 11th century, a Muslim scholar named Al-Biruni came from Central Asia to India. He was deeply interested in Indian culture and religion. Instead of criticizing Hindu beliefs, he studied them with respect and fairness. He learned the Sanskrit language and read many Hindu books. In his famous book “Kitab fi Tahqiq ma li’l-Hind”, he explained Hindu philosophy, science, festivals, and spiritual ideas honestly. Al-Biruni showed that people from different religions can understand and respect each other. His work was very important because it helped the world learn about Hinduism in a truthful and respectful way. Gita and Upanishads Emphasize Tolerance, Self-Realization, and Unity Among all Hindu texts, the Bhagavad Gita and the Upanishads are considered most important for understanding life and spirituality. The Bhagavad Gita teaches us to do our duty without selfishness and to treat all people with respect. It says that every person has their own path and should be supported in their journey. The Upanishads focus on the idea that our soul (Atman) is connected to the ultimate reality (Brahman). This means all humans are connected, and no one is better than others. These books teach tolerance (respecting all religions), unity (all humans are one family), and self-realization (knowing your inner self). Their ideas help build peace between different communities and nations. Sacred Texts Address Modern Issues Like Stress and Moral Decline: Today, the world is facing many problems like stress, depression, violence, and lack of moral values. Hindu texts offer solutions to these modern issues. The Gita teaches how to stay calm during tough times and how to handle emotions through meditation and selfless action. The Yoga Sutras explain how to control the mind and stay focused. Vedantic teachings tell us not to run behind material things but to find happiness inside ourselves. These ideas are very useful for modern people who are busy, confused, or tired. They give mental peace, moral clarity, and emotional strength. Conclusion: Hindu sacred texts are not only religious books but treasures of human wisdom. They teach us to live with honesty, peace, love, and self-understanding. Thinkers like Al-Biruni have shown how these teachings can be respected by people of other faiths too. Whether you are Hindu or not, these books can help you become a better person and make the world a better place. Their message is timeless and universal. URL: https://www.newageislam.com/spiritual-meditations/hindu-sacred-texts-ancient-philosophy-modern/d/136313 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

NCERT: History As A Tool For Promoting Divisive Hate

By Ram Puniyani for New Age Islam 28 July2025 National Centre for Education, Research and Training (NCERT) is the body taking the final decision about the content of school text books. Last couple of decades it has become more a vehicle of promoting communal view of history rather than presenting the objective and rational view of History to the young minds. As history is the important part of shaping the understanding of young minds, the communal tilt in its curriculum will surely worsen the prevailing hate against the community, which has been ‘othered’ (Muslims) through multiple factors. What the British introduced was a history which presented the kings through the prism of religion. Kings who rule for power and wealth were presented as driven by the agenda of promoting their religion. This ignored the fact that there were enough battles between kings of the same religion, confronting each other. Their armies many times were mixed ones with people from both religions formed a part of it. They also did many actions, rather most actions which will not be approved by the norms prevailing in present times. To pursue their goals of expansion of their kingdoms, wars were frequent amongst the neighboring kings. War is the most inhuman act, and the type of brutalities in these wars or other acts of the kings were not restricted to kings belonging to one religion alone. While Shivaji’s initial battle was against Chandra Rao More, Babar had to defeat Ibrahim Lodi to establish his rule and the foundation of his dynasty here in India. There was a battle between great Chola kings and the Chalukya King. Kings cannot be seen in isolation from the context of their times. Now the atrocities by Mughal kings are being shown in isolation, to paint them in dark shade in present times in India. One more point which needs to be understood is that while Kings had mixed administrations, through complex mechanisms, the Muslim Kings are identified with today’s Muslims and so are Hindu kings identified with today’s Hindus. Every new demonization of Muslim Kings pushes today's Muslim in further corners, increasing their intimidation. All this came to one’s mind yet again as a new social science text for 8th standard, NCERT has been released. This gives a revised take on Indian history from the 13th to 17th centuries. This book is part of the series Exploring Society: India and Beyond. This book is the first of the one which NCERT will be releasing to introduce students to the Delhi Sultanate and Mughal period. This time around NCERT has gone full blast in demonizing the Muslim Kings. As per this temple destructions were also for iconoclasm. An in-depth understanding of temple destructions will tell us a different tale. One knows that poet Kalhans Rajtaringini tells us about Raja Harshdev who had appointed a special officer, Deottpatan Nayak (officer responsible for uprooting the idols of Gods). He was doing this for wealth and he might be the king who destroyed the maximum number of temples. Now the figure of the number of temples destroyed by Aurangzeb is being exaggerated without any concrete source. It is true that Aurangzeb gave orders for destroying some temples but surely his donations to Hindu temples are much more than the ones he destroyed. ‘Farman’s of King Aurangzeb’ by Dr. Vishambharnath Pandey gives the list of innumerable temples which were given grants by the king. As per Babar, the issue of Babar destroying Ram temple was the major divisive issue. Allahabad High Court gave the judgement for Hindus share in the mosque case based on people’s faith, not on legal ground. The Supreme Court verdict also did not confirm the presence of a temple underneath the mosque. As such in Babar’s will kept in National Museum Delhi, Babar instructs Humayun to ensure that temples are not destroyed and cows should not be slaughtered as majority of people here are Hindus and their sentiments should be respected. This was part of the statecraft. The NCERT book refers to his order to massacre 30,000 people at Chittorgarh and destroy temples. Incidentally when the siege of Chittod was laid, Rajput King Bhagwant Das was an ally of Akbar in the siege. It is not a question of whataboutery, but surely many Hindu kings have done similar things. In the battle between Cholas and Chalukyas, the winning Cholas, destroyed the whole city and destroyed many Jain Temples. Pushyamitra Shung began the killings of Buddha Bhikkus and destruction of Buddha Viharas and stupas. ‘Shivkalyan Raja’ by Bal Samant tells us about plunder, burning and injuring the people in Surat by Shivaji’s army. All this was nothing unusual in the era of kingdoms. Cruelty was the hallmark of battles and not related to the religion of the king. The biggest fact being undermined and suppressed is that the armies of Mughal kings had Hindu-Rajput soldiers while Armies of Hindu Kings had Muslim Soldiers. Akbar had Man Singh, Aurangzeb had Jaising and Jaswant Singh among others. Rana Pratap had Hakim Khan Sur as his general and Shivaji Maharaj had Daulat Khan, Ibrahim Gardi and many Siddhis on his side. The presentation in this book of history is very selective, hiding the side where Muslims were with Hindu Kings or Hindus were with Muslim kings. While cruelty of Babar, Akbar, Aurangzeb is highlighted there is no mention at all of the mixed character of their administration and armies. Similarly, Jizya was not imposed all through the Mughal administration. Akbar came to power in 1560, and he withdrew within two-three years. Jizya was no incentive for conversion. It was a tax on non-Muslims, who are regarded as dhimmis, i.e. those protected by the Muslim state. And this tax was exempted for Brahmins and women. It was no incentive for conversion as Muslims had to pay Zakat. This period is being called a dark period of our history. In every period of history there are some bright spots and some shameful practices. During this period, we saw the coming up of the most humane Bhakti and Sufi traditions. It was during this period that Sikh religion developed and flourished. It was during this period of history that social and cultural interaction between the two major religious traditions gave rise to the coming up of mixed culture, the Ganga Jamuni tehzeeb. It was during this period that many practices of two religions synthesized into the traditions of our land. URL: https://www.newageislam.com/current-affairs/ncert-history-promoting-divisive-hate/d/136316 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

From Baghdad to Delhi: The Qadri Light of Hazrat Syed Abdul Rehman Jilani That Lit the Indian Subcontinent

By Adnan Faizi, New Age Islam 28 July 2025 Hazrat Syed Abdul Rehman Jilani Dehlvi (1024–1088 AH ) was a revered Qadri Sufi saint who migrated from Syria to India, established a khanqah and mosque in Old Delhi, mentored prominent disciples like Hazrat Sultan Bahoo, and he played a vital role in spreading the Qadriya Sufi order in the Indian subcontinent. Main points 1. Hazrat Syed Abdul Rehman Jilani migrated to India from syria in 1652. 2. He was a claimed descendant of Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani Baghdadi. 3. He received Bay’Ah from Hazrat Syed Abdul Jaleel. 4. His Khanqah and mosque in Delhi remain a centre of devotion and spiritual learning. 5. Hazrat Sultan Bahoo was his foremost noble spiritual successor. ----- Introduction Hazrat Syed Abdul Rehman Jilani Dehlvi belonged to the noble spiritual lineage of Hazrat Shaykh Abdul Qadir Jilani. Originating from ancestral roots in Hama, Syria, he spent years deepening his spiritual refinement in Baghdad, immersing himself in meditation and divine knowledge. Ultimately, he devoted his life to Allah in Delhi, where through humility, silence, and profound spiritual authority, he firmly established and anchored the Qadiri order’s blessed legacy in the Indian subcontinent. His life exemplifies the true path of surrender, devotion, and silent service to God. Early Life And Family Background Hazrat Syed Abdul Rehman Jilani Dehlvi was born in 1024 AH (1615 AD) in Hama, Syria, into a spiritually rich family. He was the son of Hazrat Syed Abdul Qadir, a pious dervish known for his deep wisdom, and grandson of Hazrat Sharfuddin, a revered scholar. From childhood, he was nurtured in an environment of religious learning and spiritual discipline. His noble lineage traces directly back to Hazrat Shaykh Abdul Qadir Jilani, through esteemed ancestor Hazrat Syed Abdul Razzaq Jilani. Guided by his forefathers, he embraced Sunni Islam and devoted himself fully to the Qadiri path, which shaped his spiritual mission and legacy. Spiritual Journey and Bay‘ah At the age of thirty-five, Hazrat Syed Abdul Rehman Jilani Dehlvi journeyed to Baghdad, where he spent three years in deep meditative seclusion at the sacred shrine of his revered ancestor, Hazrat Shaykh Abdul Qadir Jilani. During this period of spiritual retreat and divine communion, he received profound guidance that directed him towards a greater mission. Following this divine inspiration, he embarked on a journey to India, traveling through Iran and Afghanistan, and arrived on the 13th of Dhul-Qa’dah 1062 AH (15th October 1652), during the reign of Emperor Shah Jahan. Soon after, on the 10th of Dhul-Hijjah 1062 AH (10th November 1652), he took bay‘ah (spiritual oath of allegiance) from the Hazrat Syed Abdul Jaleel. Shortly thereafter, on the 9th of Safar 1063 AH (8th January 1653), he relocated to Delhi, where he would establish his spiritual presence and continue his noble mission. Settlement in Delhi, Khanqah & Architecture After arriving in Delhi, Hazrat Syed Abdul Rehman Jilani Qadir chose to settle in the area now known near the Sadar Railway Station and the Muslim Waqf Board quarters. He purchased land and established a spiritual complex that included his residence, a Khanqah, the Shah Abdul Rehman Mosque, and dedicated rooms for his disciples and visitors. This site gradually evolved into a centre of Qadri spiritual activity in North India. His Mazar (shrine) lies within these same grounds, radiating the same quiet sanctity he embodied. Remarkably, the entire complex remained preserved and enclosed even during British-era railway expansion, testifying to its sacred and historical value. Marriage And Personal Life Hazrat Syed Abdul Rehman Jilani Dehlvi married Hazrat Sayyida Zahida Khatoon, a noblewoman of Jilani lineage, on 6 Jumada al-Thani 1065 AH (12 April 1655 CE). From there marriage, two sons were born. The first, Hazrat Syed Taj‑ul‑Arifeen was born in 1070 AH (1660 CE) but passed away in early childhood in 1075 AH (1665 CE). The second, Hazrat Syed Abdul Aziz was born in 1082 AH (1671 CE) and continued the spiritual legacy of his noble father. Hazrat Sayyida Zahida Khatoon passed away in 1098 AH (1687 CE), around ten years after the death of her revered husband. She is believed to be buried near his mazar, and her resting place remains a site of quiet reverence among devotees. Chain of Fuqr & Spiritual Lineage Hazrat Syed Abdul Rahman Jilani Dehlvi was a direct Mureed of Hazrat Syed Abdul Jaleel Jilani and stood as the spiritual successor in the Sarwari Qadri silsila tracing back to the Prophet Muhammad. His place in this sacred chain preserved and transmitted the essence of the Qadri path, particularly the Sarwari Qadri branch, throughout the Indian subcontinent. This uninterrupted silsila reflects a continuous flow of divine knowledge, spiritual discipline, and inner purification. His genealogical lineage is as follows: Hazrat Syed Abdul Rehman Jilani Dehlvi was the son of Hazrat Syed Abdul Qadir, son of Hazrat Sharfuddin, son of Hazrat Syed Ahmad, son of Hazrat Alauddin Saani, son of Hazrat Syed Shahabuddin Saani, son of Hazrat Sharfuddin Qasim, son of Hazrat Mohiyuddin Yahya, son of Hazrat Badaruddin Husain, son of Hazrat Alauddin, son of Hazrat Shamsuddin, son of Hazrat Saifuddin Yahya, son of Hazrat Zaheeruddin, son of Hazrat Abi Nasr, son of Hazrat Abu Saleh Nasr, son of Hazrat Syed Abdul Razzaq Jilani, who was the son of Hazrat Shaykh Abdul Qadir Jilani. Spiritual Transmission The chain of spiritual transmission (Silsila) through the path of Fuqr leading to Hazrat Syed Abdul Rehman Jilani Dehlvi begins with his own murshid, Hazrat Syed Abdul Jaleel. He was the disciple of Hazrat Syed Abdul Baqqa, who was in turn the disciple of Hazrat Syed Abdul Sattar. Hazrat Syed Abdul Sattar was the disciple of Hazrat Syed Abdul Fattah, who received spiritual training from Hazrat Syed Najmuddin of Burhanpur. Hazrat Syed Najmuddin was the disciple of Hazrat Syed Mohammad Sadiq Yahya Jilani, who was trained under Hazrat Syed Abdul Jabbar bin Abu Saleh Nasr. Hazrat Syed Abdul Jabbar was the disciple of Hazrat Shaykh Syed Abdul Razzaq Jilani, the illustrious son and khalifa of Gaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani. Teaching Style & Spiritual Authority Hazrat Syed Abdul Rahman Jilani Dehlvi was regarded as a ‘Qaim Maqam Faqir’, a spiritually stationed saint whose inner radiance drew seekers to him without the need for outward movement. He remained rooted in Delhi throughout his life, guiding aspirants with quiet authority and deep spiritual presence. Although historical accounts like Manaqib-e-Sultani mention that he was once entrusted with a government role as a treasury trustee, he kept his elevated spiritual state veiled. His radiance was such that even close disciples often found it difficult to endure his presence for long periods. This intense spiritual gravity became a mark of his inner station. Despite any temporary administrative duty, he stayed away from royal courts and public recognition, focusing solely on the purification and divine love. His khanqah in Delhi evolved into a beacon for Qadri teachings, rooted in silence, humility, and the transmission of fuqr through the spiritual chain reaching back to Hazrat Ghaus-e-Azam and ultimately the Prophet Muhammad. Spiritual Successors and Legacy Among his foremost spiritual deputies was Hazrat Sultan Bahoo, who undertook formal bay‘ah (oath of allegiance) and rigorous spiritual training under his guidance. As his Khalifah al‑Akbar (Senior Khalifa), Hazrat Sultan Bahoo would go on to establish the renowned Qadriya Silsila, continuing his Murshid teachings across the Indian subcontinent. Alongside him, other entrusted deputies included his Khalifah al‑Asghar (Junior Khalifas): Hazrat Shah Habibullah Qadir, and Hazrat Syed Mohammad Siddiq, who became the first Sajjada Nashin (spiritual custodian) of his shrine. These successors ensured the transmission of his spiritual legacy with reverence and integrity. Death, Urs & Shrine Status Hazrat Abdul Rehman passed away on a Friday night, 21st Ramadan 1088 AH (corresponding to 16 November 1677 CE), during the reign of Emperor Aurangzeb. His urs is commemorated annually on 21st Ramadan, drawing seekers and devotees for Qur’an recitations, spiritual gatherings, Qawwali, and communal Langar. His shrine, along with the mosque and Khanqah, continues to serve as a living centre of devotion and learning. Notably, during the British period, railway tracks were rerouted to avoid disturbing the sanctity of the site—an enduring testimony to the reverence he commands even centuries later. Lineage of Descendants & Spiritual Continuity After Hazrat Syed Abdul Rehman Jilani Dehlvi, the spiritual lineage was carried forward by his son, Hazrat Syed Abdul Aziz, who migrated to Madina Munawwara. There, he dedicated his life to seclusion, worship, and the inner sciences of Tasawwuf, embodying the ethos of silent spiritual service away from the public eye. His son, Hazrat Syed Abdullah Shah Madni Jilani, was divinely inspired to return to the Indian subcontinent. He eventually settled in Ahmedpur East, in present-day Bahawalpur (Pakistan). As the 26th Shaykh of the Qadriya Silsila, he played a vital role in sustaining and expanding the teachings of the order. His Khanqah became a centre of spiritual instruction, and his Mazar there continues to draw seekers, serving as a living testament to the enduring light of his grandfather’s legacy. Conclusion Hazrat Syed Abdul Rehman Jilani Dehlvi embodies the ideal of silent spiritual power—the calm authority of a stationarian faqir who nurtured the Qadriya silsila in India. From early life in Syria and retreat in Baghdad, to settlement, marriage, and mentorship in Delhi, his journey was one of spiritual devotion rather than worldly acclaim. His construction of a Khanqah and mosque, mentorship of Hazrat Sultan Bahoo, and annual urs commemoration testify to his enduring influence. The Qadriya lineage continues through successors like Hazrat Syed Abdullah Shah Madni Jilani, and his shrine remains a place of reverence for seekers worldwide. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/baghdad-delhi-qadri-hazrat-rehman-jilani-lit/d/136315 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

Chinese Dam In Tibet, Aftereffects On India, Bangladesh

By Nava Thakuria, New Age Islam 28 July 2025 After years of speculation the Chinese Communist regime in Beijing started the construction work for a colossal hydropower dam in Tibet autonomous region prompting cautious observation with concerns in India. The continuous hydro-electric activities on Yarlung Zangbo/ Tsangpo river in the seismically active Tibetan plateau are apprehended to put millions of people in the lower riparian countries to suffer in their agriculture, fish-production and regular consumption. Often called Asia's water tower/source, Tibet feeds a number of rivers which support over 1.5 billion populace living in the south & southeast Asian nations. The latest Beijing adventure on Tsangpo’s dramatic loop around Namcha Barwa mountain at Medog locality in southeastern Tibet, which is hardly 30 kilometer away from Arunachal Pradesh (which China claims as south Tibet), added another dimension of concern for the Union government in New Delhi. Chinese Premier Li Qiang on 19 July 2025 attended the dam’s groundbreaking ceremony in Nyingchi and termed it as a project of the century. Beijing first announced plans for the dam in 2020 under its five-year plan as part of a broader strategy to exploit the hydropower potential of the Tibetan plateau with feasibility studies dating back to the Eighties. The plan was fully approved in December 2024, where it was stated that the said project will have five cascade hydropower stations with a total investment of USD 167.8 billion. Once completed and made operational (tentatively by 2033), the project is expected to generate nearly 300 billion kilowatt-hours (kWh) of electricity every year. Originating from the western Tibetan glacier, near Manasarovar lake, Tsangpo flows towards east crossing the hilly terrains to enter Arunachal province taking the name of Siang and reaches Assam as Brahmaputra (also known as Luit), following which the mighty river runs into Bangladesh and merges with Padma to finally culminate in the Bay of Bengal. New Delhi has been monitoring Chinese infrastructure interventions on the river and raised the issue with Beijing on different occasions. As a lower riparian country with established user rights to the river water, it conveyed the concern over the mega hydro projects in the Tibetan region. India’s foreign ministry spokesperson stated that these were reiterated along with the need for transparency and consultation with downstream nations. The Chinese administration was urged to ensure the interest of Brahmaputra’s downstream localities by any activities in the upstream areas. Bangladesh is however seemingly not in a hurry to express concern over the hydropower venture on Brahmaputra in the upstream. The current interim government in Dhaka recently viewed that Beijing assured no water diversion (or use for irrigation purposes) will be carried out under the project and hence it should not affect the water flow to downstream countries. Earlier, the Communist China defended its decision to go ahead with the Medog hydropower station as it’s ‘fully within China's sovereignty’ and aiming to speed up clean energy development as well as proactively responding to climate change. The Chinese foreign ministry on 23 July argued that the project will help prevent and mitigate disasters along the entire Tsangpo river. As the project was accepted after rigorous scientific evaluations, it will not adversely affect the environment, geological stability and water resource rights in the downstream regions. Beijing is engaged in cooperation with lower riparian countries on sharing hydrological data, flood prevention and disaster reduction. Months back, President Xi Jinping described all these dams as a ‘win-win solution’ while reducing pollution and generating clean energy for economic growth meant for benefits to rural Tibetans. However, on various occasions, the Tibetans inside and outside Tibet demonstrated against the practice of damning their sacred rivers by the imperialist Beijing. The Communist administration in Beijing occupied Tibet in the Fifties with military might. The freedom aspiring Tibetans continue their fight for a genuine & greater autonomy so that they can safeguard their religious, cultural and political rights. Considering Tibet as an integral part of China, Beijing launched a heavy resource exploitation prompting uncontrolled deforestation and infrastructural development. Even though one fifth of Tibetan areas are recognized as wildlife reserves, those forests are hardly protected. The development prompted New Delhi to step up work for a hydro-electric dam on Siang which is expected to perform as a shield against sudden water releases from the Chinese dam. It proposes the 11,000-megawatt Upper Siang Multipurpose Project in Arunachal Pradesh with an aim to effectively mitigate the potential impacts from the upstream developments. Arunachal government chief Pema Khandu, who supported the Siang hydropower project, termed the Medog dam as a ticking water bomb for residents of the frontier State. Khandu apprehended that the control over the river flow by a non-friendly neighbouring government would put the livelihoods of thousands of downstream families particularly the Adi tribe of Arunachal Pradesh in serious troubles. However, Assam chief minister Himanta Biswa Sarma responded differently over the Chinese project on Tsangpo. Interacting with Guwahati media outlets recently, the saffron leader argued that Brahmaputra is a mighty river and it does not depend solely on Tibetan water. Only 35% of Brahmaputra’s total flow comes from the melting of glaciers and limited rainfalls in Tibet. URL: https://www.newageislam.com/current-affairs/chinese-dam-tibet-india-bangladesh/d/136314 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

Jewish Contributions to Interfaith Harmony and Intellectual Growth

By Dr. Zafar Darik Qasmi, New Age Islam 26 July 2025 This article highlights the contemporary relevance of Jewish religious literature, emphasizing its moral, legal, and environmental guidance, and its role in interfaith harmony, social justice, and intellectual development. Main Points: 1. Jewish scriptures guide moral, legal, and social conduct across history and remain relevant today. 2. The Torah teaches justice, mercy, ethics, and spiritual laws essential to Jewish identity and society. 3. Jewish texts promote education, dialogue, and diverse opinions, fostering intellectual and democratic growth. 4. Jewish environmental ethics emphasize caring for land, water, and nature as divine responsibilities. 5. Shared Abrahamic values support interfaith harmony, peace-building, and respectful coexistence in modern pluralistic societies. ---- The Abrahamic religions are Judaism, Christianity, and Islam. These three faiths are known for their distinct histories, teachings, and religious texts. The followers of these religions adhere to their spiritual and cultural traditions. It is a fact that these religions not only influence a large portion of the world spiritually and religiously, but they also have a profound impact on civilization, culture, ethics, society, and politics. The Abrahamic faiths emphasize monotheism, justice, mercy, truthfulness, patience, and sacrifice. Historically, they have played a fundamental role in promoting moral values. These three religions have contributed greatly to the development of philosophy, arts, architecture, literature, law, and science. They share several core values, such as belief in one God, the prophethood, divine scriptures, and the Day of Judgment. These similarities are helpful in fostering interfaith harmony, dialogue, and global peace. A majority of the world’s population is connected in some way to these religions. Their cultural and religious influences are clearly visible in global politics, economics, education, media, and society. Judaism, Christianity, and Islam are all based on divine revelation through prophets, and their scriptures—Torah, Bible, and Qur’an—are considered essential sources of divine guidance. The Abrahamic traditions have laid a strong foundation for the intellectual, ethical, spiritual, and civilizational development of the world. The promotion of mutual respect and dialogue between these religions is essential for peace, tolerance, and social harmony today. Fortunately, societies are increasingly recognizing the shared values among the Abrahamic faiths. Books, essays, and doctoral theses are being written on this subject in universities, signalling a growing interest in interfaith understanding and cooperation. This trend is producing positive and constructive results in society. Religious literature forms the core of any religion, which is why all world religions—whether Abrahamic or non-Abrahamic—possess sacred texts. These texts guide their followers in all aspects of life. Every religious community acknowledges the importance and sanctity of their scriptures. Also, knowledge of religious literature creates space for harmony, understanding, and academic growth. Judaism and Its Religious Literature Judaism, one of the Abrahamic faiths, has a rich religious literary tradition that has played a significant role in shaping society. Devout Jews believe that multiple divine books were revealed by God for guidance. These books are considered the word of God, revealed through various prophets across different eras. All Jewish sects honor these texts, though there are differences in interpretations and meanings, just as in other religions. These differences are also important from a theological and academic perspective. An Introduction to Jewish Religious Literature Jewish religious literature is among the oldest sources of monotheistic teachings in human history. Texts like the Torah, Talmud, Mishnah, and Midrash have guided Jewish societies and contributed to the development of ethics, law, knowledge, and social justice. Judaism is the oldest monotheistic religion, based on the Torah revealed to Prophet Moses (peace be upon him). Jews consider these sacred texts not only a source of spiritual guidance but a reference for every area of life. Scholars of religious studies note that Jews refer to their collective religious scriptures as the Hebrew Bible or Tanakh. The word “Tanakh” is an acronym made from the initials of its three main sections: T for Torah (Law), N for Nevi’im (Prophets), K for Ketuvim (Writings). The Torah: The Torah is the first and most important section of the Tanakh. It is also called the Law, the Five Books of Moses, or the Pentateuch. The word "Torah" means "to teach" or "to guide." It consists of five books: 1. Genesis 2. Exodus 3. Leviticus 4. Numbers 5. Deuteronomy Because of its five parts, it is also called “Chumash,” which is the Hebrew word for five. The Torah begins with the creation of the world and humankind, discusses the journey of the Israelites from Egypt to Canaan, and ends with the death of Moses. It outlines ethical and legal commandments and presents God as the creator, lawgiver, and savior. It contains family stories and laws concerning marriage, inheritance, social relations, and land distribution—thus making it a vital source of social, political, and legal guidance. According to Morrison and Brown in their book Judaism, the Torah has the following features for a devout Jew: 1. It is a story of justice, love, and compassion. 2. It is a guide to holy days, festivals, and worship. 3. It contains civil and criminal laws for daily life. 4. It includes religious, social, political, and domestic commandments. 5. It explains the sacred role of Israel and describes spiritual leaders who blessed the world. 6. It is a literary masterpiece with beautiful narratives. 7. For a Jew, it is the very foundation of their religious and cultural identity. Jews divide the Torah into 54 portions, one for each week. A portion is read every Sabbath evening and repeated on Monday and Thursday mornings. The complete portion is read on Sabbath morning. Sometimes two portions are combined so the whole Torah can be completed in a year. Portions are also read on religious festivals. Summary of the Five Books: Genesis (Bereishit): This book begins with the story of creation, Adam and Eve, and continues with the lives of Abraham, Isaac, Jacob, and Joseph. It discusses the covenant made with Abraham and ends with the Israelites settling in Egypt. Exodus (Shemot): It discusses the Israelites' enslavement in Egypt, liberation under Moses, and the receiving of the Ten Commandments at Mount Sinai. Leviticus (Vayikra): It outlines religious duties for priests and the people, including ritual purity and dietary laws. Scholars believe it was written between 1450–1410 BCE. Numbers (Bamidbar): The book begins with a census and describes the challenges faced during their journey through the wilderness. Deuteronomy (Devarim): This book is a farewell speech by Moses before the Israelites enter the Promised Land. It warns them not to forget God. It ends with the death of Moses. Contemporary Relevance of Jewish Religious Literature The legal principles found in Jewish religious texts still influence modern legal systems. The Torah and Talmud cover justice, testimony, punishment, and human dignity in detail, aligning with UN human rights charters. Jewish teachings emphasize truth, mercy, honesty, fulfilling promises, and kindness to neighbours—values that can shape modern society’s moral foundations. Jewish religious literature also values dialogue, questions, and differing opinions. The Talmud respects diverse viewpoints, promoting interfaith harmony and democratic ideals. In Jewish tradition, seeking knowledge is considered an act of worship, which aligns well with the modern culture of research, education, and intellectual freedom. Jewish texts also emphasize respect for nature—land, water, trees, and resources. These teachings offer guidance for solving today’s environmental crises. URL: https://www.newageislam.com/interfaith-dialogue/jewish-interfaith-harmony-intellectual/d/136307 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

From the Courts of Madinah al-Munawwarah to the Circle of Aala Hazrat Barelvi: The Life of Shaykh Umar bin Hamdan al-Mahrasi

By Syed Amjad Hussain, New Age Islam 26 July 2025 Shaykh Umar bin Hamdan al-Mahrasi, a revered scholar of Madinah al-Munawwarah, was known for his deep Hadith expertise and spiritual ties as a Khalifa of Aala Hazrat Imam Ahmad Raza Khan Qadri Barelvi. Main Points: 1. Shaykh Umar bin Hamdan al-Mahrasi was a distinguished scholar of Hadith in the sacred city of Madinah al-Munawwarah. 2. He studied under prominent scholars of the Hijaz and served in the Masjid al-Nabawi (Prophet’s Mosque). 3. His writings and teachings reflected deep love for the Prophet Hazrat Muhammad Mustafa Sallallahu Ta'aala Alayhi Wassallam. 4. He was a spiritual khalifa of Aala Hazrat Imam Ahmad Raza Khan Barelvi, linking two great Sunni traditions. 5. His legacy continues to inspire seekers of sacred knowledge and lovers of traditional Islamic scholarship. ----- A page from al-Kisah Magazine. ----- Introduction In the era of Islamic scholarship’s golden age that blossomed in the two holy sanctuaries of Makkah and Madinah in the late 19th and early 20th centuries, one stands head and shoulders above the prominent Muhaddithun (hadith scholars): Shaykh Umar bin Hamdan al-Mahrasi. A North African polymath who became prominent in the Hijaz, he was not only respected for his profound understanding of Hadith sciences and Arabic linguistics but also for his piety, humility, and his association with spiritual masters from across the Islamic world—such as Imam Ahmad Raza Khan Barelvi, the grand Hanafi jurist and theologian of India, from whom he obtained Khilafat. This essay follows the life, learning, and religious impact of Shaykh Umar bin Hamdan al-Mahrasi, situating him within the wider frame of the intellectual and spiritual networks which held together the Islamic world in the modern period. Early Life and Pilgrimage to the Hijaz Born in 1292 AH (c. 1875 CE) in Mahra, Tunisia, Shaykh Umar hailed from a family rooted in traditional Islamic learning. Early on, his family undertook the great migration to Madinah al-Munawwarah, the Prophet Hazrat Muhammad Mustafa Sallallahu Ta'aala Alayhi Wassallam’s illuminated city. This early movement was instrumental in determining his future spiritual and intellectual life. At the age of only 11, Umar bin Hamdan began memorising the Qur’an under Shaykh Ibrahim al-Taruf, and later pursued intensive study in Arabic grammar, rhetoric (Balagha), Maliki jurisprudence, and the Prophetic traditions (hadith). His knowledge of the Arabic language was so extensive that he felt like a mujtahid in matters of grammar and rhetoric. His early brilliance in studies did not escape the notice of the scholars of the Haramain. Within just a few years, he was learning at the feet of some of the Hijaz’s leading minds, including: · Sayyidi Muhammad ibn Jafar al-Kattani, the Moroccan muhaddith and authority in hadith sciences · Sayyid Ali ibn Zahir al-Watri · Sayyid Ahmad ibn Isma'il al-Barzanji, a towering Maliki scholar of Madinah · Shaykh Falih ibn Muhammad al-Zahiri al-Mahnawi, under whom he studied mantiq (logic), a subject in which he excelled Through his diligence, spiritual sincerity, and a commanding grasp of the Islamic sciences, Shaykh Umar earned the deep respect of both his teachers and his peers. Hadith Mastery and Teaching at the Two Sanctuaries By the first decades of the 14th century Hijri, Shaykh Umar bin Hamdan was an integral figure in hadith transmission in both the Prophet’s Mosque in Madinah and Masjid al-Haram in Makkah. He enjoyed the singular and exclusive honour of being known as the Muhaddith of the Haramain (The Two Sanctuaries). This is not a title one receives lightly—it is reserved only for the most learned and devout transmitters of the Prophet Hazrat Muhammad Mustafa Sallallahu Ta'aala Alayhi Wassallam’s tradition. He taught not just the six authentic books of hadith (Kutub al-Sittah), but also Imam Malik’s Muwatta, Ash-Shifa of Qadi Iyad, and numerous musalsal (continuing) hadiths with isnāds (chains of transmission) traceable back to the Prophet Hazrat Muhammad Mustafa Sallallahu Ta'aala Alayhi Wassallam. His students were many and from multiple continents, but most notably included: · Shaykh Muhammad Yasin al-Fadani, the Indonesian polymath and master of hadith · Shaykh Ahmad al-Ghumari of Morocco · Shaykh Muhammad al-Amin al-Shanqiti of Mauritius These students would themselves go on to become masters, spreading Shaykh Umar’s scholarly impact throughout North Africa, the Hijaz, South Asia, and Southeast Asia. Relationship with Imam Ahmad Raza Khan Barelvi One of the most important but lesser-publicised aspects of Shaykh Umar bin Hamdan’s life is his spiritual affiliation with Aala Hazrat Imam Ahmad Raza Khan Qadri Barelvi (1856–1921)—the Mujaddid (reviver) of the 14th Islamic century and the eponymous founder of the Barelvi movement in South Asia. Shaykh Umar bin Hamdan is said to have been a Khalifah (spiritual deputy) of Imam Ahmad Raza Khan. This Khilafat (spiritual succession) was not merely symbolic—it demonstrated profound mutual respect and shared adherence to traditional Sunni doctrines, deep reverence for the Prophet Hazrat Muhammad Mustafa Sallallahu Ta'aala Alayhi Wassallam, resistance to reformist ideologies that sought to compromise orthodoxy, and a commitment to safeguarding Sufi traditions rooted in the Qadri order. Through this relationship, Shaykh Umar’s influence extended into the Indian subcontinent, where his hadith transmissions and spiritual authorisation were highly regarded among Barelvi scholars and Sufi circles. His Sanad was often referenced in South Asian hadith collections compiled by scholars connected with the Barelvi tradition. Legacy and Scholarly Contributions Shaykh Umar was not prolific in the conventional sense as an author, yet his most enduring legacy is his Isnad—his chain of transmission which now appears in hundreds of Ijazahs (certificates of transmission) around the globe. His name is frequently found in Musalsal hadith compilations and Isnad records, particularly those preserved in the libraries of Fez, Cairo, Madinah, Lucknow, and Bareilly. He was deeply committed to traditional methods of learning and oral transmission, personally overseeing hadith recitation and licensing to ensure proper methodology and Adab. He forcefully defended the Ash‘ari-Maturidi theological tradition, the Maliki-Hanafi schools of jurisprudence, and the Qadri Sufi path, frequently cautioning against the rise of literalist or reformist interpretations of Islam that departed from centuries of scholarly consensus. Despite his towering stature in the scholarly world, Shaykh Umar remained a model of humility. Eyewitnesses described him as soft-spoken, respectful in debate, and deeply in love with the Prophet Hazrat Muhammad Mustafa Sallallahu Ta'aala Alayhi Wassallam. He led a life of simplicity and service, never accepting payment for teaching, and always emphasising ikhlaas (sincerity) in the quest for knowledge. Final Years and Passing Shaykh Umar bin Hamdan passed away in 1368 AH (approx. 1949 CE), most likely in the blessed city of Makkah, though some accounts place his passing in Madinah. His death marked the end of an era—the final chapter in a generation of classical hadith scholars who had witnessed the Ottoman Empire, colonial incursions, and the early emergence of modern nation-states in the Muslim world. Yet, his scholarly and spiritual legacy remains alive. His name continues to appear in Ijazahs granted across Egypt, Morocco, India, Pakistan, and Indonesia. Numerous contemporary Muhaddithūn trace their isnād through him—connecting present-day scholars with the sacred past through unbroken chains of transmission. Conclusion Shaykh Umar bin Hamdan al-Mahrasi represents a perfect fusion of knowledge and spirituality, orthodoxy and mercy, discipline and humility. His pivotal role in the Haramain, his transmission of hadith, and his spiritual alignment with Aala Hazrat Imam Ahmad Raza Khan Barelvi make him a truly transcontinental scholar, whose influence touched the Maghrib (West), the Hijaz, and the Indian Subcontinent. At a time when fragmentation threatens our intellectual tradition, remembering scholars like Shaykh Umar is not merely an academic exercise, it is a spiritual obligation and a source of Barakah for generations to come. References: al-Kisah Magazine Number 15 (July 2008) Husamul Haramain ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is the author of 'Bihar Aur Sufivad', a research book based on the history of Sufism in Bihar. Note: This is the first-ever article available about Shaykh Umar bin Hamdan al-Mahrasi on the Internet. URL: https://www.newageislam.com/islamic-personalities/madinah-al-munawwarah-aala-barelvi-hamdan-mahrasi/d/136306 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

Khawaja Habibullah Naushahri: A Sufi Saint Of Kashmir Known For His Poetic Brilliance

By Altamash Ali, New Age Islam 26 July 2025 Khawaja Habibullah Naushahri, a prominent Sufi scholar and spiritual figure, was born around 1555 CE (963 Hijri) in Naushahra, Kashmir. His father, Shamsuddin Ginai, was a prosperous shopkeeper. From a young age, Khawaja Habibullah showed a deep inclination toward spirituality and knowledge, shaping his life’s mission to guide others toward righteousness and devotion to Allah. Khawaja Habibullah was profoundly influenced by the teachings of Khawaja Mir Sayyid Hamadani and other revered Sufi saints. He studied under notable scholars, including Maulana Hasan Afafi, and later became a disciple of Mir Mohammad, who served as his spiritual guide (Murshid). He also received guidance from Sheikh Yaqub, whose teachings he deeply admired and reflected in his poetry. His spiritual journey was marked by a commitment to Sufism, devotion to Allah, and service to humanity. Known for his poetic brilliance, Khawaja Habibullah, fondly called “Hubbi,” was not only a spiritual luminary but also a celebrated poet across Kashmir and India. His pen name, “Hubbi,” became synonymous with his soulful verses that praised his spiritual mentors and expressed his love for Allah. One of his famous couplets reflects the intensity of his devotion: "The warmth of your grandeur, the warmth of your grandeur, My heart is scorched, my eyes are drowned in tears." His poetry, deeply rooted in the teachings of the Quran and Hadith, resonated with people, touching their hearts and guiding them toward spiritual awakening. Khwaja Habibullah Naushahri was not only a renowned poet of Kashmir but also of the entire Indian subcontinent. He acquired immense knowledge from Maulana Hasan Afafi and later considered Mir Mohammad his spiritual guide (Murshid). He also received teachings from Sheikh Yaqub. In praise of his Sufi mentor, Khwaja Habibullah Naushahri, known by his pen name "Hubbi," wrote extensively, including verses like: Shanshahi Be Mulki Murshidi Keist (What is kingship without a kingdom, and what is guidance without a guide?) Here are some of his famous Persian couplets: Bi Ya Hubbi Me Go Degar Fasana Without love, I narrate some other tale. Shanshahi Be Mulki Murshidi Keist What is kingship without a kingdom, and what is guidance without a guide? Fur O Naam O Nishan Hum Bigo Chiest Glory, name, and identity, what are these without Him? Khwaja Habibullah dedicated his entire life to Sufism, worshiping Allah, and serving humanity. He worked tirelessly to steer people away from sins and towards Allah, emphasizing brotherhood and love for the Divine. His words touched the hearts of many, and he always guided people through the teachings of the Quran and Hadith. As a true saint (wali), his prayers were powerful, and people sought his blessings, which Allah accepted, as He never rejects the prayers of the pious. His spiritual influence extended beyond Kashmir to the whole of India. His shrine in Naushahra, Srinagar, remains a place of solace for many. A celebrated poet, his pen name was "Hubbi," and his Urs is commemorated annually on the 19th of Zil Hijjah. At a young age, he memorized the Quran and studied Hadith and Persian. His poetry was inspired by Sheikh Yaqub. From Khwaja Habibullah’s life, we learn the importance of not just reciting the Quran but living by its teachings and spreading the message of faith. The Risala Tasawwuf is considered a work linked to Hazrat Adam (peace be upon him), and Sufi poets like Hubbi connected it to the Prophet (peace be upon him), his caliphs, and the essence of Islam, dedicating themselves to spreading this knowledge. During a devastating fire in Srinagar that destroyed the Jama Masjid and much of the old city, Mughal Emperor Nuruddin Jahangir was present in the valley. As winter approached, a royal gathering caused a severe shortage of food and essentials, troubling the Kashmiris. One of his famous couplets is: Hey Hudhud, earlier I thought myself very wise, But through your grace, I found my true self. When you showed mercy and enlightened me, I gained hope to escape ignorance. Charum ra buad Sunat bilashuk Certainly, the fourth path is the Sunnah (the Prophet’s way). Congratulations, congratulations! He is immersed in love and lost in the One God. Go, go forth! The religion of love is the only true and unique faith. Come, O ascetic, walk this path too. Khawaja Habibullah devoted his entire life to Sufism, worship, and helping others. He tirelessly worked to steer people away from sin and toward Allah’s path, emphasizing brotherhood, love, and devotion. His teachings, drawn from the Quran and Hadith, inspired countless individuals to lead righteous lives. Known as a true wali (saint), his prayers were believed to be highly effective, and people sought his blessings, which were often answered due to his piety. Khawaja Habibullah’s spiritual influence extended beyond Kashmir, leaving a lasting impact across India. His efforts to spread the message of Islam and Sufism connected people to the teachings of the Prophet Muhammad (peace be upon him), his caliphs, and the broader Islamic tradition. His work is often linked to the Risala Tasawwuf, a spiritual text attributed to the legacy of Prophet Adam (peace be upon him), which Sufi scholars like Hubbi used to inspire and educate others. During his lifetime, a devastating fire ravaged Srinagar, destroying the historic Jamia Masjid and much of the old city. At the time, Mughal Emperor Nuruddin Jahangir was in the valley, and his royal entourage’s presence led to a severe shortage of food and essentials, causing immense hardship for Kashmiris. It is said that Khawaja Habibullah played a pivotal role in persuading the emperor to leave the valley, alleviating the suffering of the local people. Khawaja Habibullah Naushahri passed away on 19 Zil Hijjah, 1027 Hijri (1617 CE), in Naushahra, Srinagar, where his shrine remains a place of solace for devotees and followers of Sufism. Every year, his Urs (death anniversary) is commemorated on 19 Zil Hijjah, drawing people to his shrine to honor his spiritual legacy. His tomb in Naushahra, Srinagar, continues to be a beacon of peace and spirituality. At a young age, Khawaja Habibullah memorized the Quran, followed by extensive studies in Hadith and the Persian language. His poetry, heavily influenced by Sheikh Yaqub, reflects his deep spiritual insight and devotion. Through his verses, he not only praised his mentors but also conveyed the essence of Islamic teachings, urging people to live by the Quran’s principles and spread the message of faith. Khawaja Habibullah Naushahri’s life teaches us the importance of not just reading the Quran but living by its teachings. His dedication to spreading the message of Islam, fostering brotherhood, and bringing people closer to Allah serves as an inspiration for all. His legacy as a Sufi saint, poet, and guide continues to resonate, reminding us of the power of faith, compassion, and devotion. URL: https://www.newageislam.com/islamic-personalities/khawaja-naushahri-sufi-saint-kashmir-poetic/d/136305 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

When Physical Intimacy Becomes A Justifiably Punishable Act

By Sumit Paul, New Age Islam 26 July 2025 Recently, a Bombay teacher from one of India's top five schools was arrested for repeatedly raping a sixteen-year-old male student over the course of a year. She allegedly committed the acts at various locations, including five-star hotels. She is also accused of putting the survivor on antidepressants. The teacher has been arrested under relevant sections of the POCSO and the Juvenile Justice Act for aggravated sexual assault and has been taken into custody by the Dadar police. Along with the teacher, her friend has also been named in the FIR. It was her friend who, in 2024, had convinced the minor to keep sexual relations with the accused teacher. The woman, who is still at large, had reportedly told the minor that sexual relations between aged women and teenagers were normal. While 'Cougar sex' is not a rare and criminal phenomenon, it's morally wrong in this case and context. By the way, "Cougar sex" is a slang term referring to sexual relationships between older women and younger men. The term "cougar" typically describes women in their forties or older who date men significantly younger than them, often with a 10-year age gap or more. It's a stereotype that cougars are confident, bold, and seek younger men for casual relationships or sex. Agreed, one cannot and shouldn't be judgemental when it comes to the matters of heart and groin (to use a euphemism), but here a married lady teacher in her 40s is s(exploiting) her young and initially reluctant student who hasn't yet reached the age of not even having consensual sex. This is wrong. This lady teacher's friend is equally at fault to egg the boy on to have sex with her friend, old enough to be his mother. The dynamics of sex are fast changing. While it's not the first case anywhere in the world because instances of lady teachers seducing their young students to be physically intimate are common in the western world because of their different sexual ethos and ethics, it's a rare case in India. Male teachers seducing, even raping, young female students is no longer news in the country, but an 'educated' lady teacher, teaching at a premier school and stooping to this level certainly raises eyebrows. Mind you, even the 'modern' and 'advanced' western world condemns, even punishes, a lady teacher seducing a very young boy. A teacher-student relationship is a sacred one. While teachers falling for students and vice versa is an acceptable universal phenomenon because many such 'crushes' have culminated in marriages, those students were senior students well aware of their future and also the consequences of such a (tricky) relationship. Since sex has become too commonplace in these times and climes, society's sexual morality has also undergone a sea-change. What was a taboo until a decade ago has become a 'new normal' in this age. The collective condemnation of such 'immoral acts' has narrowed down to individual condemnation. Nothing surprises us any longer. The easy availability of explicit materials and their rampant accessibility to the viewers of all age groups have demystified sex. Our collective proclivity to try out 'new' things and permutations in the realms of physicality have emboldened us. Kinks and even outright perversions are not frowned upon. This has given us a new kind of sexual freedom which is at the risk of getting exploited by characters like this lady teacher from Bombay. Having to resist a sexual predator like this female teacher could be a perennial trauma to a young and unwilling boy/girl. If she's a nymphomaniac and so wide-on, she can find many willing and priapic men in her age bracket. Why seduce a young boy and traumatise him? The sexual adventurism of this teacher must be curbed. She should be punished for seducing a minor. Certain relationships must always be respected and whoever tries to desecrate them must evoke condemnation from all quarters. Remember, sex per se is not at all wrong, how it's used and abused should be a matter of concern, discussion and even punishment. The long-lasting negative effects on the psyche of a young boy: Older women who seduce very young men, like Mrs Robinson in the Dustin Hoffman film The Graduate (1967), can cause males lasting damage and "implant the seeds of self-hate and self-harm", according to a professor of psychiatry at a leading British University. If a girl under 16 has a sexual experience with a man five years older, she was considered to be the victim of abuse, said Michael King from the Royal Free and University College medical school in London. Yet if the boy was under 16 and the woman was older, people sniggered and the boy's friends envied him. The experience could damage boys, Professor King told the Royal College of Psychiatry's annual conference in London. When in their 30s they might still suffer psychiatric problems. "They are two to three times more likely to see a psychiatrist," he said. "They are also four to five times more likely to harm themselves if they have been assaulted. Self-harm is the biggest problem. The conclusion is that there is a clear link." Men who were sexually assaulted felt ashamed of what had happened. Those close to them found it hard to believe that they had been forced to have sex with an older woman. "Men can defend themselves, can't they?" This is an erroneous perception. The experience could do lasting damage and lead to such men cutting or otherwise abusing themselves. In short, what we find is that the effects of sexual assaults are very similar to the effects on women. The point is, the portrayal of teenage boys as sexual objects or as members of society whose only interest is sex is pervasive. Many lookers-on would question nonchalantly, whether it’s actually bad for a teenage boy to be seduced by an older woman. Many film depictions of this paint it as a cause for celebration for the boy in a way that is still unthinkable if the roles were reversed and it was an adult man sexually assaulting a 14-year-old girl. The truth is that any trained child psychologist or psychiatrist will tell you these beliefs are a myth. Just because an adolescent boy might fantasize about having sex with an older woman doesn’t mean he knows what that would mean for him psychologically. Fantasies are very different from reality. Exploitation of a young teenage boy in this way affects him the same way it would a girl of the same age. It will affect how he feels about himself, the woman who abused him, and women in general. Even if his body tells him differently, this experience is likely to be traumatic – especially if the woman who raped him is someone in a position of trust, like a teacher or a friend of the family. Male victims of statutory rape will experience the same feelings of guilt, shame, low self-esteem, anger and other more serious psychological disorders. They will have the same problems with being able to trust, set boundaries with others in the future and the ability to participate in adult relationships in the future. Male victims can blame themselves for their exploitation and struggle to overcome the shame in the same way as girls. They can become isolated and try to cope with drugs, alcohol or high-risk behaviours. The whole problem of this May-December seductive sex emerges with its (later) ripple effects. Physicality is a matter of involvement and intimacy but when it happens purely for sexual gratification, the outcome may often be disastrous. The victim (a young boy) might develop Oedipus Complex and find it difficult to adjust with a woman in his age group. Havelock Ellis, often called the Darwin of Sex, opined that boys, seduced and sexually exploited by much older women, often don't find the (young) girls sexually and intellectually stimulating. They crave older women and that's not always possible. So, they get frustrated and disillusioned with all women. The Freudian Oedipus Complex seriously impacts the lives and relationship perceptions of all those young men seduced by older women. So, we must empathise with boys sexually abused by older women. A cherubic 15-yr-old Rishi Kapoor falling for his smashing lady teacher, Simi Grewal, and chasing her in Mera Naam Joker is good for a wholesome fantasy but it ain't the reality. ----- 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/physical-intimacy-punishable-act/d/136304 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

Those Who Look On And Do Nothing

By Sumit Paul, New Age Islam 25 July 2025 Elias Canetti's famous quote, "The world is a dangerous place, not because of those who do evil, but because of those who look on and do nothing," always gets me thinking because it encapsulates the importance of active engagement in creating positive change. It highlights the fact that the true threat to society lies in the passivity and indifference exhibited by those who witness wrongdoing but choose to remain silent. By failing to challenge injustice or stand up against unethical actions, individuals inadvertently enable the perpetuation of harm and contribute to a more perilous world. Canetti's words serve as a powerful reminder that it is our moral duty to actively participate in shaping a safer and more just society, for our inaction can inadvertently fuel the very evils we wish to combat. Our collective inaction is obvious in the case and context of what has been going on in West Asia. Israel has been pummelling and pounding poor Palestinians since October 7, 2023 when Hamas began it. Now it seems that the Israeli-Palestinian conflict will go on unabated as the rest of the world is still not united and vocal on this count. It seems, we're still not sufficiently anguished and distraught by the wretched fate of the beleaguered Palestinians who're dying like insects. We may sympathise but we can't empathise because we're not facing the Holocaust of the 21st century. "Saahil Ke Tamashai Har Doobne Wale Par/ Afsos Toh Karte Hain, Imdaad Nahin Karte " (Bystanders on the shore sympathise with the drowning person but they don't provide any significant help). Our glacial indifference is responsible for the deaths and relentless sufferings of innumerable innocent people. We must never forget that no one can be whole and satisfied until all are. True fulfilment and contentment are intricately as well as inextricably tied to the welfare of others. As individuals, we cannot truly attain wholeness and fulfilment in isolation, for our lives are interconnected. In recognizing the interconnectedness of humanity, we bear the responsibility to uplift and support one another in order to achieve true satisfaction. It is through lifting others up, advocating for equality, and actively working towards the betterment of society that we can contribute to the collective journey toward wholeness and fulfilment for all. Our own well-being is ultimately intertwined with the well-being of others, fostering a deeper sense of empathy and fostering a more compassionate world. If today, we remain indifferent to the plight of our fellow brethren, the same dismal fate can befall us tomorrow with a greater intensity and severity. Remember, no one is eternally safe and permanently protected. ----- Nobel laureate in Literature (1981), Elias Canetti was born on July 25. URL: https://www.newageislam.com/spiritual-meditations/look-do-nothing/d/136285 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

Rewriting Orthodoxy: Ali’s Example as a Path to Sunni-Shia Reconciliation

By Naseer Ahmed, New Age Islam 24 July 2025 Editor’s Note This bold and deeply informed essay by Naseer Ahmed confronts inherited historical narratives with rare moral clarity and historical precision. In a climate where blind reverence prevents honest reflection, the author does what few dare—he examines not only the political miscalculations of Hazrat Ali but also respectfully highlights the grave error of Hazrat Ayesha and the failure of the first three Caliphs to involve Ali in important roles if not deliberately side-lining him. The essay is in the spirit of the Qur’anic command of 4:135: “O you who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, your parents, or your kin. Be they rich or poor, Allah can best protect both.” Reconciliation between Sunni and Shia is a moral imperative. But reconciliation is only possible through truth and justice—two divine virtues that must prevail over all man-made inhibitions and inherited biases. Let this article be read in that spirit and may it lead to true reconciliation. ----- A Follow-Up to Hazrat Ali and the Politics of Power Introduction (May Allah be pleased with the first four Caliphs, Hazrat Ayesha and Hujr ibn Adi, mentioned in the article) In my earlier article, I argued that Hazrat Ali’s moral restraint—while admirable—created a political vacuum that rival centres like Syrian Umayyad authority exploited. Scholars have analysed similar dynamics, but few have framed the issue as sharply or drawn the moral strategic lessons I proposed. This article reviews what leading scholars have said and then expands the argument with deeper context. 1. Key Scholarly Perspectives a) Wilferd Madelung, The Succession to Muhammad Madelung chronicles Hazrat Ali’s sidelining by successive caliphs and observes how Ali’s reluctance to pursue power himself cost him political credibility. My article argues further that restraint without institutional presence enabled emerging rivals. b) Sayyid Husain Muhammad Jafri, The Origins and Early Development of Shia Islam Jafri explains Ali’s passivity as shaped by spiritual conviction and political prudence. My critique accepts Ali’s moral motivations but questions the strategic cost—virtue in retreat does not preserve communal welfare. Ali’s withdrawal came at great expense to the Ummah. c) Nahj al-Balagha (Shaqshaqiyya Sermon) Ali’s own account in Sermons 15 and 3 reflects his deep awareness of being politically side-lined: “I suffered as one who suffers a thorn in his eye…” I interpret this as evidence that Ali recognised the consequence of his withdrawal—yet still allowed it. I also interpret it as muted criticism of the earlier Caliphs for their role in sidelining him. d) Al Tabari & Early Historians Tabari and related sources describe Ali’s political detachment during the caliphates of Abu Bakr, Umar, and Uthman, as well as his limited influence in the electoral council that chose Uthman. I link these episodes to the realpolitik ascendancy of Muawiyah and Ali’s estrangement from the Central Power in Medina. Ali’s limited role in the electoral council that chose Uthman laid the groundwork for his later exclusion. When Uthman was killed and Ali offered reluctant leadership, Hazrat Ayesha’s revolt against him—on the pretext that he failed to pursue Uthman’s killers—was unjustified and deeply disruptive. Her actions, far from principled, were politically catastrophic. Let it be said plainly, that she played a part in the rupture of the Ummah. She stood by the “Party against Ali”. e) Nasr Abu Zayd, Reformation of Islamic Thought While not focused on Ali, Abu Zayd critiques the valorisation of moral authority divorced from institutional leverage. My article uses Ali’s life as a case study in this general critique. 2. Ali’s Counsel-Based Politics: Ethical but Ineffective? Ali remained an adviser more than an administrator. He guided the caliphs, participated in judgments, and mediated crises. His own writings—such as his letter to Malik al-Ashtar—offer an ethical blueprint for governance grounded in justice (Adl), consultation (Shura), and human dignity (Karamah). Yet, he shunned power when it could have anchored these ideals. His refusal to engage in power politics allowed figures like Muawiyah to solidify control through patronage and coercion. Ali’s ideals, though noble, became disembodied—spoken in Medina, ignored in Damascus. 3. The Strategic Cost of Virtue in Retreat a) Institutional Vacuum Ali’s refusal to seek governorships or military leadership created a vacuum. Muawiyah filled it with bureaucracy, messaging, and military command. b) Shift of Power Centre Ali’s passivity helped shift Islam’s political centre of gravity from Medina to Damascus. By the time of the Battle of Siffin, Medina had become symbolically rich but politically irrelevant. c) Ethics Without Power Ali's consistent ethical code—no deception, no unjust violence—even in war, earned moral admiration but failed to preserve his political base. Ethics unguided by strategy do not sustain leadership. 4. Modern Lessons from Ali’s Dilemma • Moral legitimacy is not enough: Without institutions, righteousness withers. • Silence ≠ witness: Withdrawal can become complicity if evil takes root. • Justice requires engagement: One cannot leave governance to moral strangers. These principles, rooted in Qur’anic values, show that Ali’s failure was not one of character—but of strategic miscalculation. He allowed others to reshape the Ummah, not through error, but through absence. 5. Theological Myths and Historical Rationalisations Too often, Sunnis rationalise history as “Allah’s will” and frame submission to its outcomes as piety. But the Qur’an teaches that Allah’s sunnatullah—His law of consequences—unfolds through human action. To say that Ali lost because it was “divinely decreed” is to abdicate responsibility for learning from history. Hazrat Ayesha must be held accountable for the rupture she initiated. She challenged Ali’s authority unjustly, doubting his sincerity. Though Ali forgave her and she repented, we must not whitewash her rebellion. The early three Caliphs must also be critiqued—not for malice, but for enabling Ali’s marginalisation. Had they ensured his continued leadership presence, the later fitna might have been avoided. 6. What About Muawiyah? Let us be clear: Muawiyah was not among the Muhajirin or Ansar. He accepted Islam only after the conquest of Mecca—part of the Tulaqa, the Pardoned. He does not fall under the divine praise in 9:100, and his later actions reveal the depth of his betrayal: • He ordered the execution of Hujr ibn Adi, a pious Companion of the Prophet. • He instituted public cursing of Ali from the pulpit—a practice antithetical to Islamic ethics and prophetic values. The Qur’an states: “Whoever kills a believer deliberately—his reward is Hell… and the curse of Allah is upon him.” (4:93) “Do not pray over any of them when they die… They disbelieved in Allah and His Messenger…” (9:84) Muawiyah didn’t just harm believers—he attacked and maligned those whom Allah praised. By Qur’anic standards, he fits the description of a munafiq (hypocrite). Only another hypocrite would defend his legacy. 7. Rewriting the Sunni Identity The fracture in Islam wasn’t merely political—it was moral. The so-called “Sunni” camp sided with Muawiyah—the prototype of political hypocrisy. Sunni identity today is conflated with his legacy. It is time for the Sunnis to distance themselves from Muawiyah and his apologists. If fidelity to the Prophet ﷺ is the test, then the Shia—who upheld Ali’s cause—are more “Sunni” in spirit than those who defended the Banu Umayyah. To align with Muawiyah is to inherit a legacy of betrayal, not the Prophet’s tradition. Calling the followers of Muawiyah “Sunni” is an insult to the legacy of the Prophet. Final Word: Reconciliation Begins with Truth Reconciliation between Sunni and Shia is not only possible—it is easy, if both sides embrace honest reflection: • Accept that both groups included fallible humans. • Acknowledge that Ali was morally upright, though not always strategically effective. • Ali forgave Ayesha, and she repented sincerely. And 9:100 does confirm that Allah was pleased with the Vanguard Muslims, which include all the first four Caliphs and Hazrat Ayesha. If Allah can forgive them, surely the Shia can too. • Admit that Muawiyah’s success was not divine approval—but a triumph of corruption. Those who followed him followed a Munafiq, and those who defend him today either do so from ignorance or because hypocrisy is institutionalised in Sunni theology. The Sunni today must consciously recognise Muawiyah for what he was: Cursed by Allah and a Munafiq. • Understand that “Allah’s will” is not a divine rubber stamp for political crime. Let us stop: • Sanctifying mistakes • Defending Nifaq as political necessity • Treating silence as piety The time has come to rewrite orthodoxy. And Hazrat Ali—both his virtues and his vulnerabilities—provides the script. ------- روایتی نظریات کی ازسرِنو تحریر: سنی-شیعہ مصالحت کی راہ میں حضرت علیؓ کی مثال "حضرت علیؓ اور طاقت کی سیاست" کے بعد کی تحریر مصنف: نصیر احمد تعارف اپنے پچھلے مضمون میں، میں نے دلیل دی تھی کہ حضرت علیؓ کا اخلاقی ضبط—اگرچہ قابلِ تحسین تھا—لیکن اس نے ایک سیاسی خلا پیدا کیا، جسے شامی اموی اقتدار جیسے حریف مراکز نے بھر لیا۔ اگرچہ علماء نے ان dynamics کا تجزیہ کیا ہے، لیکن کم ہی افراد نے اسے اتنی وضاحت اور اخلاقی حکمت عملی کے زاویے سے دیکھا ہے جیسا میں نے کیا۔ یہ مضمون ممتاز علمی آراء کا جائزہ لیتا ہے اور اس بحث کو مزید گہرائی فراہم کرتا ہے۔ 1. اہم علمی آراء الف) ولفرڈ میڈلونگ – The Succession to Muhammad میڈلونگ بیان کرتے ہیں کہ حضرت علیؓ کو خلافت سے مسلسل الگ رکھا گیا، اور وہ خود طاقت کے لیے فعال کوشش نہ کرنے کی وجہ سے سیاسی طور پر کمزور ہو گئے۔ میں آگے بڑھ کر یہ کہتا ہوں کہ ان کی محتاطی، بغیر ادارہ جاتی موجودگی کے، مخالفین کے عروج کا باعث بنی۔ ب) سید حسین محمد جعفری – The Origins and Early Development of Shia Islam جعفری حضرت علیؓ کی خاموشی کو روحانی یقین اور سیاسی دانشمندی کا نتیجہ سمجھتے ہیں۔ میں ان کے اخلاقی محرکات کو تسلیم کرتا ہوں، لیکن یہ سوال بھی اٹھاتا ہوں کہ اس کا تزویراتی نقصان کیا ہوا—نیکی اگر پیچھے ہٹ جائے، تو امت کا تحفظ ممکن نہیں رہتا۔ حضرت علیؓ کی کنارہ کشی امت کے لیے مہنگی ثابت ہوئی۔ ج) نہج البلاغہ – (خطبہ شقشقیہ) خطبہ نمبر 15 اور 3 میں حضرت علیؓ خود اپنے سیاسی نظر انداز کیے جانے کو ایسے بیان کرتے ہیں جیسے "آنکھ میں کانٹا ہو…" میں اسے اس بات کا ثبوت مانتا ہوں کہ حضرت علیؓ نتائج سے واقف تھے، مگر پھر بھی دستبردار رہے۔ یہ اس وقت کے خلفاء پر ان کی غیر علانیہ تنقید بھی تھی۔ د) طبری اور دیگر ابتدائی مؤرخین طبری اور دوسرے مؤرخین حضرت علیؓ کی خلفائے راشدین کے دور میں سیاسی لاتعلقی کا ذکر کرتے ہیں، خاص طور پر خلیفہ عثمانؓ کے انتخاب میں ان کے محدود کردار کا۔ میں ان واقعات کو معاویہ کے عروج اور مدینہ میں مرکزی اقتدار سے حضرت علیؓ کی دوری سے جوڑتا ہوں۔ حضرت عائشہؓ کی حضرت علیؓ کے خلاف بغاوت—جسے عثمانؓ کے قاتلوں کے خلاف کاروائی نہ کرنے کا بہانہ بنایا گیا—غیر منصفانہ اور تباہ کن تھی۔ یہ صاف کہہ دینا چاہیے کہ انہوں نے امت میں تفرقے میں کردار ادا کیا۔ وہ "علی کے مخالف گروہ" کے ساتھ کھڑی تھیں۔ ہ) نصر ابو زید – Reformation of Islamic Thought اگرچہ وہ حضرت علیؓ پر خاص طور پر توجہ نہیں دیتے، لیکن نصر ابو زید اخلاقی اختیار کو ادارہ جاتی طاقت سے جدا کرنے پر تنقید کرتے ہیں۔ میرا مضمون حضرت علیؓ کی زندگی کو اس تنقید کی عملی مثال کے طور پر پیش کرتا ہے۔ 2. حضرت علیؓ کی مشورہ پر مبنی سیاست: اخلاقی مگر غیر مؤثر؟ حضرت علیؓ انتظامی سے زیادہ مشیر بن کر رہے۔ انہوں نے خلفاء کو مشورے دیے، فیصلوں میں حصہ لیا، اور بحرانوں میں ثالثی کی۔ ان کے خطوط، خصوصاً مالک اشتر کے نام، عدل، مشورہ اور انسانی وقار جیسے اصولوں پر مبنی حکومت کا خاکہ پیش کرتے ہیں۔ مگر جب انہیں ان اصولوں کو نافذ کرنے کا موقع ملا، تو وہ پیچھے ہٹ گئے۔ ان کا طاقت سے اجتناب معاویہ جیسے لوگوں کو زور پکڑنے کا موقع دیتا رہا۔ علیؓ کے اصول عظیم تھے، لیکن دمشق میں انہیں نظر انداز کیا گیا۔ 3. پیچھے ہٹنے والی نیکی کا تزویراتی نقصان الف) ادارہ جاتی خلا حضرت علیؓ کا گورنری یا فوجی قیادت قبول نہ کرنا ایک خلا چھوڑ گیا، جسے معاویہ نے اپنے نظام، پروپیگنڈہ اور فوجی طاقت سے پُر کیا۔ ب) اقتدار کا مرکز بدلنا حضرت علیؓ کی خاموشی سے اسلام کا سیاسی مرکز مدینہ سے دمشق منتقل ہو گیا۔ صفین کی جنگ تک مدینہ محض علامتی اہمیت رکھتا تھا۔ ج) طاقت کے بغیر اخلاقیات حضرت علیؓ کا اصولی طرزِ جنگ—نہ دھوکہ، نہ ناانصافی—قابلِ تعریف تھا، مگر سیاسی بنیاد نہ بچا سکا۔ حکمتِ عملی کے بغیر اخلاقیات قیادت کو نہیں چلا سکتیں۔ 4. حضرت علیؓ کے مسئلے سے جدید اسباق • صرف اخلاقی برتری کافی نہیں؛ ادارے نہ ہوں تو نیکی مر جاتی ہے۔ • خاموشی = گواہی نہیں؛ کنارہ کشی بعض اوقات برائی میں شراکت بن جاتی ہے۔ • عدل کے لیے شرکت ضروری ہے؛ حکومت دوسروں کے رحم و کرم پر نہیں چھوڑی جا سکتی۔ یہ اصول قرآن کی اقدار سے جڑے ہیں۔ حضرت علیؓ کی ناکامی کردار کی نہیں، بلکہ حکمتِ عملی کی تھی۔ انہوں نے امت کی باگ ڈور دوسروں کے ہاتھ میں جانے دی—غلطی سے نہیں، بلکہ غیر موجودگی سے۔ 5. الٰہی افسانے اور تاریخی تاویلیں اکثر اہلِ سنت تاریخ کو “اللہ کی مرضی” کہہ کر اس پر صبر کو عبادت تصور کرتے ہیں۔ مگر قرآن کہتا ہے کہ اللہ کا “سنت اللہ” انسانوں کے عمل سے ظاہر ہوتا ہے۔ یہ کہنا کہ حضرت علیؓ اس لیے ہارے کہ یہ الٰہی فیصلہ تھا—یہ تاریخ سے سبق نہ سیکھنے کا بہانہ ہے۔ حضرت عائشہؓ کو ان کے اقدام پر جوابدہ ٹھہرایا جانا چاہیے۔ اگرچہ علیؓ نے معاف کیا، اور وہ نادم ہوئیں، مگر ہم ان کی بغاوت کو "درگزر" میں لپیٹ کر چھپانا نہیں چاہیے۔ اسی طرح، پہلے تین خلفاء پر تنقید ضروری ہے—نہ کہ نیت پر، بلکہ علیؓ کو سیاسی حاشیے پر لے جانے کے عمل پر۔ اگر ان کی قیادت برقرار رکھی جاتی، تو بعد کا فتنہ شاید ٹل سکتا تھا۔ 6. معاویہ کا کیا؟ واضح ہونا چاہیے: معاویہ نہ مہاجرین میں سے تھا، نہ انصار میں سے۔ وہ فتحِ مکہ کے بعد اسلام لایا—یعنی “طُلقاء” (معاف کیے گئے) میں سے تھا۔ قرآن 9:100 میں جس خوشنودی کا ذکر ہے، اس میں معاویہ شامل نہیں۔ اس نے: • حجر بن عدی جیسے پرہیزگار صحابی کو قتل کروایا۔ • منبروں سے علیؓ پر لعنت کروانا رائج کیا، جو اسلامی اخلاق اور نبوی سنت کے خلاف تھا۔ قرآن کہتا ہے: "جو کسی مومن کو جان بوجھ کر قتل کرے، اس کی جزا جہنم ہے... اور اللہ کی لعنت اس پر ہے۔" (النساء 4:93) "ان میں سے کسی کی نماز جنازہ نہ پڑھو، نہ قبر پر جاؤ... کیونکہ وہ اللہ اور رسول کے منکر تھے۔" (التوبہ 9:84) معاویہ نے محض مسلمانوں کو نہیں ستایا، بلکہ ان شخصیات کو نقصان پہنچایا جنہیں اللہ نے سراہا۔ قرآن کی روشنی میں وہ منافق کہلانے کے لائق ہے۔ اور جو آج اس کے دفاع میں کھڑے ہوں، وہ یا تو لاعلم ہیں یا نفاق کو دینی سیاست کا حصہ مان چکے ہیں۔ 7. سنی شناخت کی نئی تحریر اسلام میں دراڑ صرف سیاسی نہیں، اخلاقی بھی تھی۔ جسے آج "سنی" خیمہ کہا جاتا ہے، وہ معاویہ کے ساتھ کھڑا تھا—جو سیاسی نفاق کی علامت ہے۔ آج کی سنی شناخت کو معاویہ کی وراثت سے الگ ہونا چاہیے۔ اگر پیمانہ وفاداری ہے رسول ﷺ سے، تو وہ شیعہ—جنہوں نے علیؓ کا ساتھ دیا—سنت کے اصل وارث تھے، نہ کہ وہ جنہوں نے بنی امیہ کا ساتھ دیا۔ معاویہ کے پیروکاروں کو “سنی” کہنا خود سنی شناخت کی توہین ہے۔ آخری بات: سچائی سے ہی مصالحت ممکن ہے سنی اور شیعہ کے درمیان مصالحت صرف ممکن ہی نہیں—بلکہ آسان ہے، اگر ہم دیانت سے کام لیں: • تسلیم کریں کہ دونوں گروہوں میں انسان شامل تھے، جو خطاکار ہو سکتے ہیں۔ • مانیں کہ علیؓ اخلاقاً برتر تھے، اگرچہ تزویراتی طور پر ہمیشہ مؤثر نہ رہے۔ • علیؓ نے عائشہؓ کو معاف کیا، اور وہ نادم ہوئیں۔ قرآن (9:100) بھی ان کے لیے رضامندی ظاہر کرتا ہے۔ اگر اللہ معاف کرے، تو شیعہ بھی کر سکتے ہیں۔ • مانیں کہ معاویہ کی فتح الٰہی رضا نہیں، بلکہ کرپشن کی جیت تھی۔ جو آج بھی اس کا دفاع کرتے ہیں، وہ یا لاعلم ہیں یا نفاق کے شریک۔ • سمجھیں کہ “اللہ کی مرضی” سیاسی جرائم کے لیے مہرِ تصدیق نہیں۔ آئیے ہم: • غلطیوں کو تقدیس نہ دیں • نفاق کو سیاسی مصلحت نہ کہیں • خاموشی کو تقویٰ نہ سمجھیں وقت آ چکا ہے کہ روایتی سوچ کو دوبارہ لکھا جائے— اور حضرت علیؓ—ان کی خوبیاں اور ان کی کمزوریاں—اس نئے بیانیے کی بنیاد بن سکتے ہیں۔ __ نصیر احمد ایک آزاد محقق اور قرآن مرکز مفکر ہیں جو اپنے مضامین میں ایمان، عقل اور جدید علم کو ہم آہنگ کرتے ہیں۔ ان کا طریقہ کار قرآن کے اندرونی ربط اور سائنسی اصولوں پر مبنی ہے۔ وہ روایتی مذہبی تعبیرات کو چیلنج کرتے ہوئے قرآن کی اصل دعوت کو ایک قابل فہم اور قابل آزمائش زبان میں پیش کرنے کی کوشش کرتے ہیں۔ ---- 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/islam-sectarianism/orthodoxy-ali-path-sunni-shia-reconciliation/d/136276 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