Rethinking Nizam-e-Mustafa: The Case for Democratic, Secular, and Inclusive Muslim Ethics

By New Age Islam Correspondent 30 July 2025 The Nizam-e-Mustafa slogan promised a return to an Islamic golden age. But in practice, it led to authoritarianism, sectarianism, and social injustice. It focused on power, not ethics; on law, not mercy; on identity, not justice. Muslims today must reject such shallow slogans. Instead, they should build societies based on the ethics of the Prophet—justice, mercy, honesty, freedom, and compassion. These values are best protected in a democratic, secular, and inclusive system where all voices are heard and all lives are respected. Major Points: 1. The idea of Nizam-e-Mustafa was popularised during the political upheaval in Pakistan in the late 1970s. The Pakistan National Alliance (PNA), a coalition of religious and political parties, launched a movement against the then-Prime Minister Zulfikar Ali Bhutto. Their demand was the establishment of an Islamic government based on the teachings of the Prophet Muhammad (PBUH). 2. While the phrase sounded spiritual and noble, it was essentially used as a political tool. General Zia-ul-Haq took over in a military coup and promised to implement the Nizam-e-Mustafa. What followed was a strict regime of Islamisation, which included controversial laws like the Hudood Ordinances, harsher blasphemy laws, and the declaration of Ahmadis as non-Muslims. 3. Democracy, secularism, and inclusion are not against Islam. In fact, they are the best ways to live out its message in today’s world. The Prophet built a community based on trust and cooperation, not fear and force. If we truly wish to follow him, we must do the same. ----- In 1977, Pakistan was gripped by a powerful political movement that demanded the implementation of Nizam-e-Mustafa, or the "System of the Prophet". Political parties and religious leaders rallied under this slogan, calling for an Islamic system of governance that, they claimed, would bring justice, peace, and morality to society. It sounded like a return to the golden age of Islam. But almost fifty years later, the slogan has lost its shine. Instead of justice and peace, the world has seen authoritarianism, sectarian violence, and deep social divisions emerge from such religious movements. Whether in Pakistan, parts of the Middle East, or even in segments of Indian Muslim politics, the promise of a utopian Islamic system often results in harsh legal frameworks and exclusionary identities. This article critically examines the ideology of Nizam-e-Mustafa and argues that, in today’s complex and diverse world, Muslims need to embrace democratic, secular, and inclusive ethics that are more in line with both the spirit of Islam and the requirements of modern life. We will explore historical contexts, Indian cases, and ethical questions around Muslim political thought today. What Was Nizam-e-Mustafa? The concept of Nizam-e-Mustafa gained popularity during the political upheaval in Pakistan in the late 1970s. The Pakistan National Alliance (PNA), a coalition of religious and political parties, launched a movement against the then-Prime Minister Zulfikar Ali Bhutto. Their demand was the establishment of an Islamic government based on the teachings of the Prophet Muhammad (PBUH). While the phrase sounded spiritual and noble, it was essentially used as a political tool. General Zia-ul-Haq took over in a military coup and promised to implement the Nizam-e-Mustafa. What followed was a strict regime of Islamisation, which included controversial laws like the Hudood Ordinances, harsher blasphemy laws, and the declaration of Ahmadis as non-Muslims. Though framed as a return to Islamic values, this so-called Islamic system resulted in: Harsh punishments without fair trials, Suppression of women and minorities, An increase in religious extremism and violence. The Prophet’s System: A Model of Mercy, Not Power It’s important to ask: What was the Prophet Muhammad’s (PBUH) system really like? The Prophet’s leadership in Medina was based on justice (adl), compassion (rahmah), and consultation (shura). He governed a multi-religious society through the Constitution of Medina, which gave equal rights and protection to Muslims, Jews, and other communities. He did not enforce religion by force, nor did he silence his critics or opponents. The Prophet accepted diversity and upheld dignity for all. The idea that he ran a rigid theocracy is a myth. He did not punish people for not praying, nor did he appoint religious police to monitor personal behaviour. Modern Islamic movements often forget these details. Instead, they focus on laws and punishments while ignoring the moral spirit of the Prophet’s rule. Religion and Politics: A Dangerous Mix? When religion is used in politics, it rarely brings justice. Instead, it becomes a tool for gaining and holding power. We have seen this happen not only in Pakistan but also in countries like Iran, Saudi Arabia, and under the Taliban in Afghanistan. The same trend is slowly creeping into segments of Indian Muslim politics as well. Religious politics often leads to: Defining who is a “real” Muslim, Policing women’s dress and behaviour, Excluding minorities and dissenters, Fueling sectarian hatred. These are not signs of a moral society—they are symptoms of authoritarianism dressed in religious language. Indian Experiences: India, with its large and diverse Muslim population, has had its own debates about Islamic governance. While India’s Muslims have largely accepted and participated in a secular democracy, some fringe voices have occasionally raised demands for a Sharia-based system. However, these calls have been met with scepticism, both from within the community and outside. Let us look at a few Indian examples: Triple Talaq Debate In 2017, the Indian Supreme Court declared instant triple talaq (talaq-e-bid‘at) unconstitutional. The judgment was widely debated within the Muslim community. While many conservative clerics protested, a large number of Muslim women and reformist scholars welcomed the decision as a step towards justice and gender equality. The debate showed that not all practices done in the name of Islam are just or ethical. It also highlighted the importance of legal reform and interpretation in the light of present realities, rather than blind imitation of historical practices. Uniform Civil Code (UCC) The demand for a Uniform Civil Code is controversial in India. Many Muslims fear that it is a way to erase their religious identity. But there is also a growing voice among Muslims—especially among women and younger generations—that supports reform within the existing framework. Rather than demand a religious state or Sharia law, many Indian Muslims are calling for equal rights, better education, and freedom from patriarchal controls—all of which are possible within a democratic, secular system. The Need for Democratic Muslim Ethics Islam encourages justice, consultation, and moral governance. But these values do not require a theocratic state. In fact, democracy—when practised properly—can provide a better platform for these Islamic values to thrive. Shura and Democracy The Qur'an (42:38) praises believers who conduct their affairs through consultation (Shura). Democracy, at its core, is institutionalised consultation. It allows different voices to be heard, gives power to the people, and holds leaders accountable. In a modern democratic setup, Muslims can uphold Islamic ethics without imposing their beliefs on others. They can fight for justice, protect the poor, and promote moral values in a peaceful and democratic manner. Protecting Minorities. One of the tragedies of religious politics is the persecution of minorities. In Zia’s Pakistan, Ahmadis were declared non-Muslims. In Iran, Bahais have no rights. In Taliban-controlled areas, Shia Muslims and non-Muslims face open violence. Democracy, on the other hand, guarantees protection for all. The Prophet himself protected non-Muslim communities in Medina. Today, that principle is best preserved in a secular democracy where no religious group is given special status by the state. The Role of Secularism: Not Against Islam, But For Justice. Many Muslims wrongly believe that secularism means anti-religion. In fact, secularism means that the state does not interfere in religion and does not allow religion to interfere in state affairs. This separation protects everyone—Muslims, Hindus, Christians, Sikhs, and atheists. It allows people to practice their faith freely without state control or favouritism. In India, secularism is essential for Muslim safety and progress. Without it, the state could easily turn against minorities, as has happened in other countries. Inclusivity: The Real Spirit of Islam Islam began as a message of inclusion. The Qur’an says, “We have made you into nations and tribes so that you may know one another” (49:13). Diversity is a part of divine wisdom. Muslim ethics must reflect this. They must include: Equal rights for women, Respect for different sects and interpretations, Protection of non-Muslims, Encouragement of debate and critical thinking. Prophet Muhammad (PBUH) welcomed different views. He did not shut down debates or punish people for disagreeing. In today’s world, we need that spirit more than ever. Conclusion: A New Vision for Muslim Societies The Nizam-e-Mustafa slogan promised a return to an Islamic golden age. But in practice, it led to authoritarianism, sectarianism, and social injustice. It focused on power, not ethics; on law, not mercy; on identity, not justice. Muslims today must reject such shallow slogans. Instead, they should build societies based on the ethics of the Prophet—justice, mercy, honesty, freedom, and compassion. These values are best protected in a democratic, secular, and inclusive system where all voices are heard and all lives are respected. In India, where Muslims are a minority, these values are not only necessary for survival but also for dignity. In Pakistan, where Muslims are a majority, these values are needed to protect minorities and prevent radicalism. Across the Muslim world, the time has come to move beyond romantic dreams and work towards real justice. Democracy, secularism, and inclusion are not against Islam. In fact, they are the best ways to live out its message in today’s world. The Prophet built a community based on trust and cooperation—not fear and force. If we truly wish to follow him, we must do the same. URL: https://www.newageislam.com/islamic-society/nizam-mustafa-democratic-secular-inclusive-muslim-ethics/d/136350 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 Azhar's Grand Imam, Islamic Countries and Gaza

By S. Arshad, New Age Islam 30 July 2025 Grand Imam of Al Azhar withdraws statement under pressure from Al Sisi Main Points: 1. Grand Imam had condemned Israel's atrocities in Gaza. 2. Al Sisi is complicit to the genocide in Gaza. 3. King of Jordan makes profit from Gaza aid. 4. Jordan contributes minimally to Gaza aid. ----- Grand Imam of Al Azhar, Ahmad Al-Tayeb ---- On July 22, 2025, the Grand Imam of Egypt's prestigious religious and academic institution Al Azhar, Ahmad Al-Tayeb released a statement condemning Israel's genocidal war and weaponisation of starvation in Gaza and appealed to the global community to take action against Israel. However, he also castigated indirectly the Islamic countries for supplying weapons to and collaborating with Israel in the war against unarmed Gazan population. The statement said: "Anyone who provides this entity with weapons, supports it through political resolutions or offers hypocritical words of encouragement is a partner in this genocide." Unfortunately, Al Azhar deleted its statement from its official website the next day and issued a clarification. The statement said: "It took the initiative to withdraw its statement with courage and responsibility before God when it realised that the statement could impact the ongoing negotiations regarding a humanitarian truce in Gaza to save innocent lives. Al Azhar has prioritised the interests of preventing the daily bloodshed in Gaza hoping that the negotiations will lead to an immediate halt to the bloodshed and provide the most basic necessities of life, of which the oppressed Palestinian people have been deprived." Ironically, what Al Azhar described as 'courageous' and 'responsible' was in fact cowardice and love for wordily luxuries because it was later revealed by the sources close to Al Tayyab that the Egypt 's foreign minister Badr Abdelaty had ordered Al Tayyab to remove the statement to 'avoid derailing sensitive negotiations over humanitarian aid to Gaza.' Now that the negotiations have come to a halt with both the sides blaming each other for being inflexible, no body is accusing Al Azhar of derailing the negotiations. Actually, the negotiations have not been derailed even by the statement issued by 28 European countries right in the midst of the negotiations. The statement had condemned Israel's atrocities in Gaza and called Israel's weaponisation of hunger a war crime. The statement was not even withdrawn by the European countries but neither Israel nor Hamas has accused the European countries of derailing the negotiations. The truth is that the statement of the Al Azhar not only caused concern to Israel but also to Al Sisi. The Grand Imam had also issued a strong statement against the Israeli attack in Gaza in March when it had launched fresh attacks after the abrupt end of two month truce. Then Al Sisi government had not pressurised the Grand Imam to remove his statement because he had only criticised Israel and the US for the attacks on Gaza. But this time the Grand Imam had also indirectly held the Islamic countries particularly the neighbouring countries Saudi Arabia, Jordan, Turkey and Egypt responsible and accountable for the war crimes in Gaza. This caused concern not only to Israel but also to Egypt, Turkey and Jordan who have been collaborating and co-operating with Israel in the attacks and in weaponising starvation in Gaza. They feared that Ahmad Al-Tayeb's statement might provoke a revolt against their authority as the people are already seething in anger and anxiety over their role in this war. Israel is not concerned about the protests and statements of the far-off European countries but about the mood of the people and the governments of the neighbouring Islamic countries because their support and complicity is important and critical for Israel's plans in Gaza. Israel has adopted a carrot and stick policy vis a vis neighbouring Islamic countries. It has made it clear to them that if they oppose its actions and plans in Gaza, they will meet the same fate as the scientists, army generals and political figures of Iran. If they can strike them 2000 kilometre away, they will be an easy target because of their weak army and intelligence system and because of their proximity. With that, Israel has provided them an opportunity to do trade with it and earn more profit when European countries have boycotted Israel or have not been able to do trade with it because of the attacks of the Houthis in the Red Sea. For example, Jordan has been given the sole responsibility to supervise and co-ordinate with the aid passing through its land. This has been a profit making venture for Jordan who contributes minimally to the aid for Gaza. According to a report published by the Middle East Eye, Jordan charges $2200 per aid truck and $200,000 to $400,000 per airdrop though a cargo plane contains only half a truck aid material. The Gazans have criticised the policy of airdrops because they are a hazard and airdrops do not meet their requirements. Still Jordan likes to airdrop aid because of its high profitability. Now, Israel has allowed UAE also to conduct airdrops because of its defence collaboration and billion dollar investments in the US and Israel. This decision of Israel has less to do with sending aid to Gaza and more to do with helping and returning favours to Jordan and the UAE. Jordan's government body Jordanian Hashemite Charity Organisation oversees and co-ordinates with the aid supply and airdrops. Jordan has also built additional storage houses and acquired 200 more trucks with an eye on the prolonged Israel Hamas war and more aid business. All the profit from the business of aid at the cost of the hungry Gazans goes directly to the Jordanian army. Since, airdrops generate more profit for Jordan, it does not pursue Israel to allow aid trucks into Gaza, also because Jordan, Egypt or Turkey are not regarded as equal partners by Israel but as stooges, slaves or ‘Yes-Men’. They can not put pressure on Israel to allow more aid trucks into Gaza for the starving people. The report of the Middle East Eye exposed the hypocrisy of the King of Jordan hinted at in the statement of Al Azhar and the Jordanian government refuted the report as malice and an attempt to malign the image of the Hashemite kingdom and of King of Jordan who is known for his oratorial skills. The government accused Muslim Brotherhood of backing the website because the government had banned it. Turkey has also done trade with Israel as a long standing friend of Israel. In fact, Turkey was the first country to recognise Israel in 1949 but since Erdogan claims to be the messiah of the Islamic world and acts as the self proclaimed caliph of the Muslim Ummah, he was expected to cut off all ties with Israel after the Gaza war and its blockade of aid into Gaza but practically, Turkey's trade has only increased during Gaza war. Turkey sent tomatoes and other food items to Israel to save the Israelis from starvation. Turkey has oil pipeline from Azerbaijan to Turkey. From there, oil goes to Israel in tankers. To conceal all this, Erdogan occasionally issues harsh statements against Israel even calling it a 'terrorist state' but in practice he is a collaborator in the genocide in Gaza. Last week, an opposition leader of Turkey exposed his double standards and hypocrisy in the Turkish parliament. He said: "Today we met with expressions of sorrow from these representatives for Gaza but we must remind them that the pilots bombing Gaza and Palestine were trained in Konya. Israeli jet fuel is supplied from Iskendrun, the food for Israeli soldiers comes from Alanya and their water is sourced from Manavgat. Trade exchanges between Ankara and Tel Aviv continue primarily involving Iron and steel. I cannot say this easily but their weapons are also indirectly supplied through Turkey. Ankara sends drones to Ukraine and Azerbaijan by limits its response to prayers for Gaza." Egypt has been the greatest collaborators in this genocide of Gazans because it shares borders with Gaza. The people of Gaza are starving but it cannot send aid trucks to Gaza because of the fear of Israel as Al Sisi owes his authority to Israel. The moment he antagonizes Netanyahu, he will be toppled and put in jail or will be assassinated. Therefore, Israel with its limited resources would not have been able to inflict so much pain on the people of Gaza but for the conscienceless and spineless imams and kings of the Islamic nations. Israel has been able to carry out the atrocities in and the genocide of the people of Gaza because of the cowardice and moral deprivation of the people of the Arab and African Islamic countries. The imam of Al Azhar damaged the credibility of Al Azhar and himself by showing cowardice and fear of losing his post and being sent behind bars. ---- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/islamic-society/al-azhar-grand-imam-islamic-countries-gaza/d/136349 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 Timeless Relevance of Islamic Teachings in the Modern Era

By Dr. Zafar Darik Qasmi, New Age Islam 30 July 2025 Islam offers a timeless and universal message of justice, peace, character, and unity, providing spiritual, ethical, and social guidance to help modern humanity overcome crises and live with dignity and purpose. Main Points: 1. Islam promotes peace, justice, mercy, and human dignity for all people across time and cultures. 2. The Qur’an must be understood, not just recited — it offers guidance for real-life issues. 3. False media portrayals must be countered with education, wisdom, and truthful representation of Islamic values. 4. Sectarianism weakens the Muslim world; unity and shared faith values are the need of the hour. 5. True Islamic behaviour means living with honesty, compassion, and fairness in every part of daily life. ------ In an age marked by rapid technological advancement, moral confusion, social unrest, and spiritual emptiness, humanity continues to search for meaning, balance, and direction. Amid this global uncertainty, the teachings of Islam remain timeless and deeply relevant. Far from being limited to a particular time, culture, or geography, Islam offers a universal framework for living a life of purpose, peace, and justice. Rooted in divine revelation, Islamic teachings address not only spiritual beliefs but also the ethical, social, economic, and psychological challenges of human existence. The Qur’an and the life of Prophet Muhammad ﷺ provide enduring guidance on issues such as compassion, fairness, unity, family relations, environmental care, and conflict resolution. In today's divided world, the Islamic message of mercy, tolerance, and dignity for all human beings is more important than ever. It promotes coexistence, respect for diversity, and a balanced lifestyle based on knowledge and moral integrity. This introduction aims to explore how the eternal principles of Islam can contribute meaningfully to modern societies and offer solutions to many of the crises facing the world today. Islam is a Universal Religion Promoting Peace, Respect, Justice, and Good Behaviour for All Humanity: Islam is not confined to one race, culture, or country. It is a universal way of life, offering guidance to all human beings — regardless of their ethnicity, background, or social status. The name Islam itself comes from the Arabic root S-L-M, which means peace, safety, and submission to the Will of God. The central goal of Islam is to establish peace through submission to God and by practicing justice, kindness, and compassion. It emphasizes the sacredness of human life, the equality of all people before God, and the importance of good character. Prophet Muhammad ﷺ said: “The best of people are those who are most beneficial to others.” (Musnad Ahmad) Throughout the Qur’an, God addresses humanity with the term "O Mankind", not just "O Muslims", showing that its teachings are for everyone. Islam teaches that all humans are born with dignity and have a divine purpose — to worship the Creator and serve creation with justice and mercy. In a world often divided by race, nationalism, and economic inequality, Islam offers a moral framework that promotes universal brotherhood, mutual respect, and peaceful coexistence. The Qur’an is a Guide, Not Just a Symbol — It Must Be Read with Understanding: Many Muslims today treat the Qur’an as a sacred object — something to be kissed, decorated, or recited melodiously — but not necessarily understood or applied. This has reduced the Qur’an to a symbolic book, rather than a living source of daily guidance. However, the Qur’an itself emphasizes reflection and comprehension: “This is a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.” (Surah Sad, 38:29) The Qur’an addresses real-life issues: injustice, greed, social imbalance, arrogance, war, family conflict, spiritual emptiness, and much more. It provides detailed moral, ethical, legal, and spiritual guidance on how to lead a balanced life. Merely reciting without understanding is not enough. The Prophet ﷺ said: “The best of you are those who learn the Qur’an and teach it.” (Sahih al-Bukhari) To revive Islamic civilization and restore our dignity, we must reconnect with the Qur’an — not only by recitation but by learning its meanings, applying its principles, and sharing its wisdom with others. The Media and Institutions Are Spreading False Propaganda; Muslims Must Respond with Wisdom and Knowledge: In the modern age, global media has become one of the most powerful tools of influence. Sadly, Islam is often portrayed in a negative light — linked with terrorism, backwardness, extremism, and intolerance. This false image has been intentionally spread through movies, news outlets, academic institutions, and political speeches. This anti-Islam propaganda has caused widespread fear (Islamophobia), discrimination, and even violent attacks against Muslims. Yet, instead of reacting emotionally, Islam teaches a measured and wise response. The Qur’an says: “Repel evil with that which is better…” (Surah Fussilat, 41:34) Muslims must reclaim the narrative by investing in education, media, literature, and technology. They should produce high-quality content — books, films, articles, websites — that accurately present Islamic values. The Prophet ﷺ is the best example of how to respond to hatred with kindness. When the people of Ta’if rejected and hurt him, he prayed for their guidance, not their destruction. Today, Muslim youth must be trained in journalism, public speaking, diplomacy, and digital media — so they can become powerful voices of truth, peace, and reason in a confused world. Internal Sectarianism and Disunity Have Harmed Islam More Than External Enemies and Criticism: One of the biggest tragedies of the Muslim Ummah is internal division. Sectarian hatred, ideological conflicts, ethnic rivalries, and political power struggles have weakened Islamic societies from within. While the external world criticizes Islam, the greater damage often comes from within — Muslims fighting Muslims, labelling each other as deviant or misguided, and ignoring the shared foundations of faith. The Qur’an warns against division: “And hold firmly to the rope of Allah all together and do not become divided…” (Surah Aal-e-Imran, 3:103) The Prophet ﷺ said: “Do not hate one another, do not be jealous of one another, and do not desert one another. O servants of Allah! Be brothers.” (Sahih Muslim) Historically, the Golden Age of Islam flourished when Muslims of different backgrounds — Arabs, Persians, Africans, Turks, and others — worked together in science, art, trade, and scholarship. They celebrated diversity, not fought over it. The need of the hour is unity based on shared values, not minor differences. By focusing on the Qur’an, the Sunnah, and common goals, Muslims can build stronger communities and play a meaningful role in global development. True Islamic Behaviour Must Reflect Kindness, Fairness, and Peaceful Living in Everyday Life: Islam is not a religion confined to the mosque or the prayer mat. It is a complete code of life that covers everyday behaviour — in family, business, education, health, environment, and social interaction. True faith is not just in beliefs, but in conduct and character. The Prophet Muhammad ﷺ was known for his gentleness, honesty, humility, and care for others. His life is a practical model of how to live as a servant of God and a benefactor of humanity. He ﷺ said: “The most complete of believers in faith are those with the best character.” (Tirmidhi) Islam encourages: Kindness to parents and children Fair dealings in trade and contracts Charity to the poor and respect for the neighbour Protection of the environment Speaking the truth and avoiding gossip Resolving conflicts peacefully and forgiving others In fact, the first way to defend Islam is not through words but through behaviour. A Muslim who is honest, hardworking, peaceful, and helpful reflects the beauty of Islam better than a thousand speeches. Conclusion: Reviving the Soul of Islam in the Modern World Islam is a timeless message that offers guidance, healing, and solutions for the modern world. It promotes unity, wisdom, social justice, and spiritual growth. However, to benefit from Islam fully, Muslims must: Reconnect with the Qur’an as a living guide Respond to false propaganda with knowledge and wisdom Overcome internal divisions with love and cooperation Practice Islam in daily life, not just in rituals Promote Islamic values through positive representation By doing so, Islam can shine once again as a light for humanity — a light of justice, peace, and compassion in a troubled world. URL: https://www.newageislam.com/islamic-society/relevance-islamic-teachings-modern-era/d/136351 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

Zohra Begum Kazi: The Nightingale of Dhaka and Pioneer of Women's Healthcare

By Afroz Khan, New Age Islam 30 July 2025 Zohra Begum Kazi, born in 1912 in Rajnandgaon, was a pioneering Bengali Muslim doctor specialising in gynaecology. Educated at Aligarh and Lady Hardinge Medical College, she served as a surgeon in Dhaka, aiding women’s health and war victims. Honoured as the Nightingale of Dhaka, she died in 2007. Main Points: 1. First Bengali Muslim woman with top medical degree. 2. Specialized in gynaecology, improving women's health. 3. Served and taught as surgeon at Dhaka Medical College. 4. Treated students (1952) and soldiers (1971), earning Nightingale of Dhaka 5. Received major awards; died in 2007. ------ 15 October 1912 On this day, the woman was born who was honoured with the title of Nightingale of Dhaka, (Bangladesh). Her name was Zohra Begum Kazi, her father's name was Kazi Abdul Sattar. He himself was a doctor and a famous politician. He was a modern thinker and was in favour of modern education of women, so he did not let any shortage in the education of his daughters. She was born in Rajnandgaon of undivided India (presently Chhattisgarh) during British rule. She belonged to the Kazi family of Madaripur in Bengal. Zohra Begum Kazi was a sharp-witted and fearless woman. Her academic life was full of achievements. She always passed her early education in the first division. In 1928, she joined Aligarh Muslim Girls College and then obtained an Intermediate Science degree from Aligarh Muslim University. Zohra Begum insisted on in-depth study of the subject. Her aim was to acquire knowledge and not just pass exams. As a result, she always excelled. In 1932, she obtained a Bachelor of Medicine degree with first class from Lady Hardinge Medical College for Women, Delhi. She was the first Bengali Muslim to obtain the highest grade in this qualification. She was awarded the Viceroy's Medal for her achievement. She then obtained the degree of FCPS (Fellow of the College of Physicians and Surgeons). The death of an acquaintance in her neighbourhood during childbirth made her think and also gave her a new purpose in life. She understood the health problems of women. She realised that women did not feel comfortable seeking treatment from male doctors during childbirth and there was no special awareness about women's health in the society. Women's problems related to childbirth were too easily attributed to bad luck or spirits. She felt it was important to understand and raise awareness about the health issues of pregnant women in order to reduce the risks involved and improve the status of women. To improve the status of women, she decided to pursue further education and specialised in gynaecology. After receiving a scholarship from the Royal College of Obstetricians and Gynaecologists in London, she developed a formal expertise in women's health. Zohra Begum Kazi and her siblings spent some time at Gandhiji's Sevagram Ashram, which was a community health resource for the treatment of ailing people. It later became the Mahatma Gandhi Institute of Medical Sciences, the first medical college to be built in rural India. At the age of 32, Zohra Begum Kazi married politician Razzudddin Bhuiyan. Her husband died when Zohra was only 52. Zohra Begum had no children of her own, but she adopted several orphans from her area, raising them like her own children, providing them with a better life and education. When India was partitioned in 1947, she settled permanently in Gopalpur, a small town near Dhaka. It was her ancestral home where she spent the rest of her life in the company of her ancestors. Zohra Begum believed in simple living and she always stayed away from the fame and prestige established by her ancestors and dedicated her life to health care. When India was partitioned, there was a shortage of female doctors as most of the female doctors had migrated to India. Zohra Begum took up the post of resident surgeon at Dhaka Medical College. She is known as a disciplined but supportive teacher to her students. She worked towards building a separate entrance for pregnant women to the hospital to reduce the risks women face during childbirth. Inspired by Zohra Begum Kazi, many women came forward to make their future in the medical field. When students demonstrated in support of the Bengali language in 1952, Zohra Begum came forward to provide medical services to those students. Similarly, when the Bangladesh Liberation War took place in 1971, Zohra Begum Kazi started taking care of injured soldiers and fighters and providing them medical facilities. Not only this, she used to take the injured soldiers to a safe place without caring for her own life. She was working as an honorary colonel in Dhaka Joint Military College. Zohra Begum Kazi was not just a great doctor but she was a pioneer woman who truly brought about change in the society. After she retired in 1973, she used to visit local madrasas and encourage students to pursue higher education. She used to guide students to make their future in the medical field. She was so passionate about medicine that even after retirement she worked as a consultant at Holy Family Red Crescent Hospital in Dhaka. Zohra Begum Kazi was awarded the Tamgha-e-Pakistan in 1964, Begum Rokeya Medal in 2002 and Ekushey Medal in 2008. On 7 November 2007, Zohra Begum Kazi said goodbye to this world. The life of Zohra Begum Kazi is an example of the will to live, an amazing achievement of transforming the personal shortcomings of her life into the happiness of others. ----- Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education URL: https://www.newageislam.com/islam-women-feminism/zohra-kazi-nightingale-dhaka-women-healthcare/d/136348 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

Hearts Are Connected; Souls Are Entwined

By Sumit Paul, New Age Islam 30 July 2025 Today (July 30) is the birth anniversary of Emily Brontë, an English writer best known for her 1847 novel, Wuthering Heights. Two of her famous observations will never lose their relevance: " Treachery and violence are spears pointed at both ends; they wound those who resort to them, worse than their enemies " AND " Whatever our souls are made of, his and mine are the same." In the first quote, Emily Brontë is highlighting the destructive nature of treachery and violence. She suggests that those who employ these tactics ultimately end up harming themselves more than their intended victims. By using treachery and violence as weapons, individuals are not only inflicting pain and suffering on others, but they are also damaging their own integrity and well-being. Brontë's powerful imagery of spears pointed at both ends symbolizes the cyclical and self-defeating nature of these negative behaviours. Ultimately, this quote serves as a powerful reminder of the importance of choosing kindness and compassion over deceit and aggression in any conflict. Urdu scholar and writer Mohammad Husain Azad (1830-1910) rightly stated, "Takhreeb Aur Talkhi Woh Teer Hain Jo Chalane Wale Ko Bhi Zakhmi Kar Dete Hain " (Violence and bitterness are the arrows that pierce and wound both). What Hamas did on October 7, 2023 backfired and harmed both Israel and Palestine. In fact, the latter suffered much more and is still suffering, much to the dismay of the 'civilised' world. In the second quote by Emily Brontë, she beautifully captures the essence of true love and connection between two souls. She suggests that there is a deep bond between two individuals that transcends physical and emotional boundaries, and it's felt on a spiritual level. The idea that two souls are made of the same material conveys a sense of unity and harmony, as if they are destined to be together. This quote speaks to the idea of soulmates and highlights the profound understanding and connection that can exist between two people who are truly meant to be together. Philosophically speaking, not just two souls or individuals but all souls; all humans are interconnected. "Hearts are connected; souls are entwined/ The same essence resides; same spirit will bind" (Reynold A Nicholson's translation of a 12th-century Persian poet Nizami Ganjavi's Pahlavi epic "Khamsa" or Panj Ganj (comprising five long poems; Quintet ). World is a huge family in which all humans are soulfully connected. Perceived differences are only at the surface level. Dr Muhammad Iqbal said it so beautifully, "Haqeeqat Ek Hai Har Shai Ki, Khaaki Ho Ya Noori/ Lahoo Khursheed Ka Tapke Agar Zarre Ka Dil Cheerein" (All objects are the same sans any difference falsely projected/ The blood of the sun oozes when the heart of a particle is vivisected). When we're all equal, why should there be so much inequality, violence and bloodshed? Maybe, humans are still not evolved and able to discern the essence of humanity. ----- 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/hearts-souls-entwined/d/136347 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

An Inquiry into the Wahhabi Inhibition of Scientific Development

By V.A. Mohamad Ashrof, New Age Islam 29 July 2025 The intellectual history of Islamic civilization presents a profound and often perplexing paradox. Its Golden Age, a period spanning roughly from the 8th to the 14th centuries, was an era of extraordinary scientific, medical, and philosophical dynamism. The great intellectual centres of Baghdad, Cordoba, Cairo, and Samarkand were crucibles of innovation where scholars not only preserved the wisdom of antiquity but forged new frontiers of knowledge. Al-Khwarizmi’s algebraic methods, Ibn al-Haytham’s foundational work in optics, Al-Razi’s pioneering clinical medicine, Al-Biruni’s sophisticated geodesy, and Ibn Sina’s monumental medical encyclopaedia, The Canon of Medicine, which remained a standard text in Europe for centuries, all testify to an intellectual climate that championed rational inquiry. This era was characterized by a dynamic interplay between revelation and reason, a confident willingness to engage with and build upon foreign knowledge, and a sophisticated patronage system that funded libraries, observatories, and hospitals. It was a civilization that saw the investigation of the natural world as a virtuous, even pious, endeavour. This vibrant historical narrative of symbiosis and discovery stands in stark contrast to the perceived intellectual climate in many regions profoundly influenced by Wahhabism, the austere and puritanical Islamic movement that emerged in 18th-century Arabia. This paper presents an interpretive inquiry into the proposition that Wahhabism does not merely fail to produce a thriving scientific culture, but that its core interpretive framework actively and systemically inhibits the development of science. The argument moves beyond circumstantial factors like politics or economics to locate the root of this inhibition within the movement’s foundational interpretation—its very methodology for interpreting the Quran, the Sunnah (prophetic traditions), and by extension, the world itself. The central thesis is that Wahhabism’s rigid textual literalism forecloses the metaphorical and abstract thinking essential for theoretical science; its institutionalized suspicion of independent reason (ijtihad) in favour of imitation (Taqlid) stifles critical inquiry; its expansive and prohibitive doctrine of innovation (Bid’ah) criminalizes the creativity that drives discovery; and its particular theological stance on causality undermines the very concept of natural law. Together, these principles coalesce to form an epistemological framework—a hermeneutic of stasis—that is structurally hostile to the scientific enterprise. By contrasting this framework with the more dynamic interpretive traditions of classical Islam and the profound intellectual potential of the Quranic text itself, this paper will demonstrate that the primary impediment to scientific progress lies not within Islam, but within the specific, modern, and restrictive interpretive choices codified and propagated by Wahhabism. Wahhabism, founded by Muhammad ibn Abd al-Wahhab (1703–1792), was a movement of radical purification. It reacted against what it saw as the corruption of the faith through practices like the veneration of saints at their tombs and the seeking of their intercession, which it condemned as a regression into polytheism (shirk). Its seminal text, Kitab al-Tawhid (The Book of Monotheism), laid out a vision of Islam stripped of centuries of accumulated traditions, Sufi mysticism, and philosophical speculation. The movement’s trajectory was irrevocably altered by its historic 1744 pact with the Najdi ruler Muhammad bin Saud, which fused this rigid ideology with state power and established a unique dual-power structure: The Al Saud family holding political authority and the descendants of Ibn Abd al-Wahhab, the Al ash-Sheikh, holding religious authority. This alliance eventually led to the formation of modern Saudi Arabia. With the advent of immense oil wealth in the 20th century, a phenomenon often dubbed "petro-Islam," this once-marginal interpretation was exported globally, transforming it into a powerful force in contemporary Sunni Islam. This paper will deconstruct the intellectual architecture of this influential movement to reveal how its foundational principles create an environment where the scientific spirit struggles to survive. The Interpretive Pillars of Inhibition: Literalism, Taqlid, and Bid'ah The intellectual foundation of Wahhabism rests on three interpretive pillars that, in concert, create a formidable barrier to the open-ended, critical, and innovative thinking that science demands. These pillars systematically close off avenues of abstract thought, delegitimize independent inquiry, and cast suspicion upon the very act of innovation that drives scientific discovery. At the core of the Wahhabi interpretation is a staunch commitment to interpreting sacred texts according to their plainest, apparent, and literal meaning (zahir). This approach, which radicalizes a tendency within the Hanbali school of law, insists that the Quran and Sunnah have a single, objectively accessible meaning that was perfectly understood by the Salaf. Any attempt to engage in allegorical or metaphorical interpretation (ta'wil)—especially in matters of creed—is condemned as a dangerous deviation. A classic example is the interpretation of Quranic verses that describe God with anthropomorphic attributes, such as a "Hand," "Face," or as "ascending" (istiwa) the Throne. Mainstream Ash'ari and Maturidi theologians developed sophisticated metaphorical interpretations, understanding these as representing God's power, essence, knowledge, or sovereignty. In stark contrast, the Wahhabi position is to accept these attributes literally, as befits God’s majesty, but "without asking how" (bila kayf) and without comparing them to creation (wa la tashbih). This rejection of metaphor in the most sacred of subjects establishes a powerful precedent for the entire intellectual framework (Commins, p.16). While a theological position, this interetation of literalism has profound epistemological consequences. The scientific enterprise is fundamentally dependent on abstraction, metaphor, and model-building. Science seeks to explain the world through unseen forces, abstract laws, and theoretical constructs. Concepts like gravity as the curvature of space-time, natural selection as a statistical process over eons, or quantum fields as probability distributions are not literal objects but powerful abstract models. A mind trained to distrust any meaning beyond the literal and to view abstraction as a potential corruption of divine truth is ill-equipped to engage in, or even appreciate, this kind of thinking. As the scholar Khaled Abou El Fadl argues, this type of literalism is more than a methodology; it is a "normative posture and an epistemology" that is inherently "authoritarian, supremacist, and uncompromising" (Abou El Fadl, p.105). When a literal reading of scripture appears to conflict with a scientific finding (e.g., evolution, the age of the Earth), this hermeneutic offers no room for negotiation. The text is deemed infallible, so the scientific finding must be wrong. This creates a perpetual state of potential conflict, fostering an environment of intellectual hostility where science is constantly on trial before a tribunal of textual literalism. The Primacy of Taqlid: Valorising Imitation over Inquiry Flowing directly from its literalism is Wahhabism's profound restriction of ijtihad—the process of independent reasoning by a qualified scholar. In classical Islamic civilization, ijtihad was the dynamic engine of legal and intellectual development, allowing Islamic law and thought to adapt to new contexts, from bioethics to finance. Wahhabism, however, drastically curtails its scope, arguing that on most fundamental matters, the "gate of ijtihad" is effectively closed. The duty of the believer is not to reason independently but to engage in Taqlid—the uncritical imitation of the established interpretations of the Salaf and the great imams of the Wahhabi tradition (Voll, p.88). Originality and critical re-evaluation of foundational principles are not seen as virtues but as signs of arrogance and potential heresy. The entire project is one of restoration, not of development. This mandated intellectual deference is antithetical to the scientific spirit. The history of science is a history of successful ijtihad. Copernicus engaged in ijtihad against the Ptolemaic system, Darwin against the doctrine of fixed species, and Einstein against Newtonian physics. Science progresses precisely because its practitioners are trained not to engage in taqlid but to critically scrutinize all claims and to follow evidence wherever it leads, even if it means overthrowing the most revered authorities. The Royal Society's motto, Nullius in verba ("Take nobody's word for it"), is the ethos of science. The Wahhabi ethos is its opposite: take the word of the Salaf for everything. Furthermore, Wahhabism inherited from its intellectual forebear Ibn Taymiyyah a deep hostility towards the traditional tools of reason, namely kalam (rationalist theology) and Falsafa (philosophy). By rejecting these disciplines as foreign, Greek-inspired corruptions, Wahhabism deprived its intellectual tradition of the very training grounds for formal logic (Mantiq), argumentation, and abstract reasoning (Al-Rasheed 17). Ibn Taymiyyah's famous polemic, Radd 'ala al-Mantiqiyyin (Refutation of the Logicians), sought to undermine the very system of Aristotelian logic that is foundational to building complex, internally consistent scientific theories (Hallaq 155). An educational system that delegitimizes the tools of reason cannot be expected to produce first-rate scientists capable of contributing to theoretical physics or advanced mathematics. The Doctrine of Bid'ah: Criminalizing Innovation The third pillar is the uniquely rigid and expansive Wahhabi interpretation of Bid’ah (reprehensible innovation). The prophetic tradition, “Every innovation is a misguidance,” is interpreted with utmost severity. In classical Islamic thought, jurists like Imam al-Shafi'i developed a nuanced understanding, distinguishing between "good innovations" (Bid’ah Hasanah) that aligned with Islamic principles (e.g., compiling the Quran into a book, building schools) and "bad innovations" that contradicted them. This distinction was crucial, allowing Islamic civilization to adapt and adopt new technologies and social structures (Nasr, p.132). Wahhabism largely erases this distinction, arguing that all innovations in religion are heretical. This religious anti-innovation mind-set fosters a cultural and intellectual suspicion of novelty in general. Historically, this manifested in fierce resistance to technologies like the printing press, the telegraph, radio, and even girls' education, which were initially condemned as "devil's work" by some Wahhabi clerics (Lacey, p.89-90). While modern Wahhabi societies have embraced technology out of necessity, the underlying hermeneutic of suspicion positions them as reluctant consumers of innovation, not as proactive drivers of it. This is fundamentally incompatible with modern science, which is a relentlessly innovative force. Scientific research is, by definition, the pursuit of Bid’ah in the realm of knowledge—the search for new facts, new theories, and new paradigms. An ideology that views innovation with inherent suspicion and whose primary instinct is to ask, "Did the Salaf do this?" cannot create the freewheeling, risk-taking environment that scientific progress demands. The fear of committing Bid’ah creates a culture of intellectual conservatism that is the very antithesis of scientific exploration. The Metaphysical Barrier: Divine Causality and the Denial of Natural Law Beyond its interpretive rules, Wahhabism's inhibition of science extends to its fundamental understanding of reality itself. A critical conflict arises in its conception of causality and divine omnipotence, a view that tends towards a philosophical position known as occasionalism. This theological stance, by effectively denying the reality of secondary causation, strikes at the very heart of the scientific project. The radical Wahhabi emphasis on God's omnipotence (Tawhid al-Rububiyyah) leads to a view where attributing real efficacy to created things is a potential form of shirk (polytheism). The natural world is emptied of its own causal power. From a scientific perspective, fire burns cotton due to predictable chemical properties. In a worldview shaped by Wahhabi theology, however, fire does not burn cotton by its own nature; rather, God creates the act of burning at the moment the fire and cotton meet. The fire is merely the "occasion" for God's direct action. This aligns closely with the occasionalist philosophy most famously articulated by the theologian al-Ghazali (d. 1111) in his The Incoherence of the Philosophers. He argued that there is no necessary connection between a cause and its effect; the sequence is merely God's consistent custom (Sunnat Allah), which He can break at any moment. The great rationalist philosopher Ibn Rushd (Averroes) recognized the devastating implications of this view for knowledge. In his powerful rebuttal, The Incoherence of the Incoherence, he argued that if one denies that effects have real, efficient causes with stable properties, then one denies the possibility of knowledge itself. If causality is an illusion, the world becomes arbitrary and unintelligible, and demonstrative science is impossible (Ibn Rushd, p.517). Wahhabism, in its profound rejection of philosophy and its deep-seated theological priorities, effectively sides with the spirit of al-Ghazali against the rationalism of Ibn Rushd. By viewing natural laws not as inherent, discoverable principles embedded in creation but as mere "divine habits," it undermines the very foundation upon which science is built. The scientific method is a search for consistent, predictable laws. If these "laws" are not real, the motivation for the arduous work of scientific discovery is severely diminished. This metaphysical stance transforms the natural world from a subject of systematic investigation into an object of devotional contemplation, fostering awe but inhibiting the development of a scientific methodology designed to move beyond wonder to explanation. Institutional Manifestations: Education, Orthodoxy, and Stagnation The hermeneutical and metaphysical principles of Wahhabism are institutionalized through powerful social structures, most notably the educational system and the mechanisms of state-enforced religious orthodoxy, with Saudi Arabia as the archetypal example. The Saudi educational system is a direct reflection of Wahhabi epistemology. The curriculum is characterized by an overwhelming emphasis on religious studies, taught exclusively through the Wahhabi lens. Secular sciences are treated as secondary, utilitarian subjects, stripped of their philosophical underpinnings. The pedagogical method heavily favours rote memorization (Hifz) over analytical skills, problem-solving, and creative thinking (Al-Rasheed, p.110). The primary goal of the system is ideological reproduction: to produce pious subjects who adhere to the correct creed. This is an institutionalization of the hermeneutics of Taqlid, training students in conformity, not in the intellectual curiosity that drives science. Furthermore, science cannot flourish without intellectual freedom. The socio-political structure created by the alliance of the Wahhabi clerical establishment (Ulama) and the state is profoundly hostile to such freedom. The Ulama have historically functioned as the guardians of an orthodoxy that tolerates little dissent. Academics, writers, and scientists who have dared to challenge religious dogma have often faced severe consequences, including censorship, imprisonment, and public condemnation (Zubaida, p.162). The cases of dissidents like Raif Badawi, who was publicly flogged for "insulting Islam" through his liberal blog, send a powerful chilling message to anyone who might contemplate stepping outside established intellectual boundaries. This creates a pervasive climate of fear and self-censorship, where scientists are more likely to pursue "safe" research in applied fields that do not touch upon sensitive foundational questions like evolution or cosmology. The infamous fatwa by a former Grand Mufti, Sheikh ibn Baz, declaring the Earth to be flat is a stark example of the power of literalist dogma over empirical reality (Lacey, p.352). This institutional suppression of dissent ensures that the intellectual risk-taking essential for major scientific breakthroughs is actively discouraged. Despite investing billions of dollars in state-of-the-art universities, the scientific output of a nation like Saudi Arabia has historically been modest for its level of wealth. The establishment of isolated, Western-modelled "science bubbles" like the King Abdullah University of Science and Technology (KAUST)—intentionally shielded from the mainstream Wahhabi-influenced environment with a co-educational campus and its own rules—is a tacit admission by the state that the dominant culture is not conducive to high-level science. It is an attempt to purchase scientific prestige without reforming the underlying ideological structures that inhibit its indigenous growth. The Quranic Counter-Narrative A crucial element in this analysis is the recognition that the Wahhabi hermeneutic is not the only possible Islamic interpretation. It stands in stark contrast to both the historical practice of the Islamic Golden Age and the textual potential within the Quran itself. The Quran repeatedly directs the reader's attention to the natural world as a locus of divine signs (Ayat) for people who reason and understand. It calls for reflection on the creation of the heavens and the earth (Quran 2:164), the precise orbits of celestial bodies (Quran 36:40), the stages of embryonic development (Quran 23:12-14), and the diversity of life. It elevates knowledge (Ilm) and asks rhetorically, "Are those who know equal to those who do not know?" (Quran 39:9). It contains the prayer, "My Lord, increase me in knowledge" (Quran 20:114) and condemns those who fail to use their reason ('Aql) (Quran 8:22). This wealth of verses constitutes a powerful textual basis for a worldview that embraces empirical inquiry. Scholars of the Islamic Golden Age harnessed this potential, seeing no conflict between these verses and their scientific work. They employed a hermeneutic of inquiry (Tahqiq), viewing the study of God's creation as a religious duty. The great philosopher Ibn Rushd argued in his Decisive Treatise that the Sharia commands the study of philosophy and logic as the highest form of reflection on creation that the Quran demands. Wahhabism, however, reads these same verses through a hermeneutic of awe (Ta'ajjub). The purpose is to marvel at God's direct power, not to investigate its mechanisms. The inquiry stops at the affirmation of a theological point. By rejecting the legitimacy of philosophy, rationalist theology, and allegorical interpretation, Wahhabism cut itself off from the very interpretive tools that had allowed for a rich synthesis of Islam and science in the past. This interpretive inquiry, thus, demonstrates that the inhibition of scientific progress within the Wahhabi sphere is a deep, structural consequence of its foundational interpretive framework. Its rigid literalism, its valorisation of imitation over reason, its criminalization of innovation, and its denial of natural causality create an intellectual ecosystem hostile to science. This is not a failure of Islam, but of a specific, modern, and restrictive interpretation of it. The flourishing of science in the Islamic Golden Age provides irrefutable proof that a different interpretive path is possible. For a new era of scientific progress to dawn in these regions, what is required is not a rejection of faith, but a courageous hermeneutical reopening—a reclaiming of the intellectual traditions that view reason as a gift, nature as a text to be deciphered, and the pursuit of knowledge as one of the highest forms of worship. Bibliography Abou El Fadl, Khaled. The Great Theft: Wrestling Islam from the Extremists. San Francisco: HarperOne, 2005. Al-Rasheed, Madawi. A History of Saudi Arabia. 2nd ed., Cambridge: Cambridge University Press, 2010. Commins, David. The Wahhabi Mission and Saudi Arabia. London: I.B. Tauris, 2006. Hallaq, Wael B. Ibn Taymiyya Against the Greek Logicians. Oxford: Oxford University Press, 1993. Ibn Rushd, Abu'l Walid Muhammad. The Incoherence of the Incoherence. Translated by Simon van den Bergh, London: Gibb Memorial Trust, 1954. Lacey, Robert. The Kingdom: Arabia and the House of Sa'ud. New York: Harcourt Brace Jovanovich, 1981. Nasr, Seyyed Hossein. Science and Civilization in Islam. Cambridge, MA: Harvard University Press, 1968. Voll, John Obert. Islam: Continuity and Change in the Modern World. 2nd ed., Syracuse, NY: Syracuse University Press, 1994. Zubaida, Sami. Islam, the People and the State: Political Ideas and Movements in the Middle East. London: I.B. Tauris, 2009. ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/islam-science/wahhabi-inhibition-scientific/d/136339 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

On Constructive Muslim Theology Today

By Adis Duderija, New Age Islam 29 July 2025 "Today, the Muslim constructive theologian is confronted with the urgent task of interrupting the theological-aesthetic-political field of possibility. What does this mean? It means that all inherited narratives–both from within the Islamic tradition as well as those from without–must be subjected to continuous inquiry, excavation, and critical discernment. Tradition, while indispensable to the recovery of soul and self, must not be sacralised into finality. In the ethos of a critical traditionalism, tradition has a vote, not a veto. " Ebrahim Moosa. In the contemporary landscape of global religious discourse, the Muslim constructive theologian faces a formidable challenge: to navigate and reshape the intricate tapestry of theological, aesthetic, and political narratives that influence our understanding of Islam. Ebrahim Moosa's assertionthat tradition must be subjected to continuous inquiry and critical discernment resonates deeply, especially in an era marked by ideological polarization and cultural misunderstandings. The task at hand is not only to preserve the essence of Islamic teachings but also to adapt them in ways that foster inclusivity and relevance in a rapidly changing world. Tradition and Its Discontents Tradition plays a crucial role in shaping identity and belief systems within any religious framework. Historically , for Muslims, the Quran and Hadith serve as foundational texts, guiding moral and ethical conduct. However, the sacralisation of these texts can lead to a static understanding of faith, one that does not account for evolving human experiences and societal changes. Moosa’s idea that tradition should have a "vote, not a veto" poignantly captures the need for a dynamic engagement with Islamic teachings. This approach allows for a constructive theology that honours the past while remaining open to reinterpretation. The challenge lies in confronting inherited narratives that often perpetuate exclusionary or regressive interpretations of Islam. For instance, certain traditional viewson gender roles, social justice, and interfaith relations may not resonate with the values of contemporary society. A constructive theologian must critically engage with these narratives, excavating their historical context and exploring alternative interpretations that align with the ethical imperatives of justice, compassion, and equity found in Islamic teachings. The Role of Inquiry in Theology At the heart of constructive theology is the principle of inquiry. This is not just a philosophicalexercise but a necessary tool for survival in a world rife with conflict and misunderstanding. Inquiry allows Muslim theologians to challenge dogmatic beliefs and to ask difficult questions: How do we understand concepts of justice in a world marked by inequality? What does it mean to be a Muslim in a pluralistic society? How can we reconcile faith with the pressing demands of social and political activism? This process of questioning is vital. It encourages a re-examination of texts and traditions, fostering a theology that is not only intellectually robustbut also deeply relevant. The importance of this inquiry becomes particularly evident when we consider the rise of radical ideologies that often invoke religious justification for violence and exclusion. A constructive theology must offer a counter-narrative. The Aesthetic Dimension of Theology Moosa’s framing of the theological-aesthetic-political field invites us to consider the role of art and creativityin the expression of faith. Aesthetic engagement can serve as a powerful medium for conveying theological concepts and ethical values. Through literature, music, visual arts, and performance, Muslims can articulate their beliefs and experiences in ways that resonate with diverse audiences. For instance, contemporary Muslim artists often grapple with themes of identity, belonging, and spirituality, using their art to explore the complexities of being Muslim in a modern context. This aesthetic dimension not only enriches the theological discourse but also creates spaces for dialogue and understanding across cultural divides. By embracing artistic expression, Muslim constructive theologians can reach beyond the confines of traditional scholarship, engaging with the wider world in meaningful ways. Political Engagement and Social Responsibility The intersection of theology and politics is particularly pressing in today's world, where faith often becomes entangled with power dynamics. Constructive Muslim theology must address the political dimensionsof belief, advocating for social justice, human rights, and community empowerment. This requires a critical engagement with the political narratives that influence Muslim communities, both within and outside the Islamic world. Muslim theologians have a responsibility to speak out against injustice, whether it manifests in the form of state repression, economic inequality, or social discrimination. This engagement is not only a moral imperativebut also a theological one. By grounding their activism in theological principles, Muslim thinkers can offer compelling arguments for social change that resonate with both religious and secular audiences. The Challenge of Pluralism In an increasingly interconnected world, the challenge of pluralism cannot be overlooked. Constructive Muslim theology must grapple with the reality of religious diversityand the coexistence of multiple belief systems. This requires a shift from exclusivist narratives to more inclusive frameworks that recognize the validity of different paths to truth. Interfaith dialogue is an essential component of this engagement, allowing Muslims to build bridges with other religious communities. By participating in conversations that emphasise shared values and mutual respect, Muslim theologians can help dismantle stereotypes and foster understanding. This is not about diluting or compromising one’s faith; rather, it is about recognising the richness that diversity brings to the human experience. Towards a Living Tradition The work of the constructive Muslim theologian is both urgent and necessary. In a world facing profound challenges including climate change, social injustice, and increasing polarization the need for a living tradition that embraces inquiry, creativity, and social responsibility has never been more critical. Moosa’s call for a critical traditionalism serves as a guiding principle, reminding us that while tradition is vital for our identity, it should not constrain our capacity for growth and change. As we navigate the complexities of modern life, the task of constructive theology is to cultivate a faith that is responsive to the needs of the present, while remaining anchored in the ethical principles of the Islamic tradition. In doing so, we can create a vibrant, inclusive, and transformative theology that not only honours the past but also illuminates the path forward for future generations. The challenge is great, but the potential for renewal and understanding is even greater. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/islamic-society/constructive-muslim-theology/d/136338 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 the Future: How Political Hadiths Forged our Past - Sanctifying Betrayal: The Umayyads and the Hadiths They Fabricated

By Naseer Ahmed, New Age Islam 29 July 2025 Introduction One of history’s most insidious tools of propaganda is the claim that a political outcome was divinely foretold. When rebellion is rebranded as revelation, dissent becomes heresy, and faction-building masquerades as prophetic destiny. This is the genius—and the deception—of post-event hadith fabrication: rewriting the past to sanctify tyranny and suppress moral accountability. Though compiled during the Abbasid period, the six canonical Sunni hadith collections (Kutub al-Sittah) contain numerous politically motivated narrations. That the Abbasids overthrew the Umayyads makes the continuity of these hadiths all the more striking—but not surprising: it is far easier to inherit propaganda than dismantle its underlying power structures. This article examines how fabricated hadiths were used to legitimise dynastic betrayal, focusing on: 1. Alleged prophecies concerning the Battle of Jamal and the martyrdom of Husayn. 2. The rebranding of Hasan’s peace treaty as divine will. 3. The subversion of Qur’anic authority through hadith jurisprudence. 1. The Battle of Jamal and Ayesha’s "Fall" Some hadiths in prominent collections claim the Prophet foretold Ayesha’s rebellion: “Beware! There will come a time when dogs bark at Ayesha; whoever joins that battle errs.” These narrations exonerate her, shift the moral burden onto Ali, and reframe a civil war as a divine test, converting political conflict into sacred inevitability. Their isnads are weak, their emergence post-event, and their content is absent in earlier sources. Their function is transparent: to transform a divisive episode into a predestined moment, thereby silencing blame and moral introspection. 2. Hasan’s Treaty as Prophecy (Hadith 2704) Sahih al-Bukhari (2704) records: “This son of mine is a Sayyid, and through him Allah may bring peace between two great factions of Muslims.” This seemingly innocent hadith reinterprets Hasan’s reluctant treaty with Muawiyah—a political compromise born of exhaustion—as divine will. What was realpolitik becomes religious destiny. The result: Muawiyah’s ascension appears unassailable, protected by the aura of prophecy rather than the stain of usurpation. 3. Hadiths Elevating Umayyad Rule Among the many problematic narrations: • “Muawiyah is a scribe of the Prophet and will enter Paradise.” • “Obey your leader, even if he lashes your back.” Often sourced from late narrators or supported by weak Isnads, these hadiths sanctify obedience and discourage dissent. They were ideal tools for regimes seeking to consolidate authority under the guise of religious legitimacy. Yet the function of true prophecy is not to sanctify oppression but to warn and prepare the people against it. These fabrications reduce the Prophet to a soothsayer, undermining his ethical mission and the Qur’an’s moral guidance. 4.Predicting Kingship to Justify It Another influential narration, often cited to defend Muawiyah’s appointment of his son Yazid, claims the Prophet foretold the transformation of the Caliphate into a monarchy: “The Prophethood will remain among you as long as Allah wills. Then He will remove it. Then there will be a Caliphate on the prophetic model… Then there will be biting kingship (Mulk 'Ādḍ)…” (Musnad Ahmad, among others) At first glance, this hadith seems like a critique of future corruption. But in practice, it served the opposite function: to normalise monarchy as an inevitable part of the Prophet’s timeline. By inserting dynastic succession into prophetic foresight, Muawiyah’s unprecedented move to name a successor—and thereby convert the caliphate into a hereditary throne—was reframed as fulfilment of prophecy, not betrayal of it. Such narrations are self-serving. They deflect criticism, discourage resistance, and transfer moral responsibility from rulers to fate. But prophecy in the Qur’anic sense exists to guide and warn, not to resign believers to injustice. These hadiths erase that moral distinction, presenting monarchy as a divinely sanctioned stage in Islamic history rather than a usurpation of communal authority. 5. Why Did Abbasid Compilers Preserve These Hadiths? ● Chain over Content Compilers like al-Shāfiʿī prioritized the Isnad (chain of transmission) over the Matn (content), ignoring whether the message contradicted Qur’anic principles. A uniform standard had to be adopted, and the same criteria that allowed desirable narrations also let in undesirable ones. ● Cultural Momentum These hadiths had permeated sermons, legal norms, and social discourse for generations. Rejecting them on ethical grounds would have meant discarding other, more favourable narrations as well. ● Political Continuity Though they replaced the Umayyads, the Abbasids soon embraced similar centralising power structures. Narratives that discouraged rebellion and reinforced obedience remained politically useful. 6. Hadith vs. Qur’an: When Rulers Superseded Revelation Some fabricated narrations claim: “If the ruler says something conflicting with the Qur’an, his word prevails.” While not canonized in major collections, such ideas shaped the legal environment of later dynasties. These views—though contrary to the Qur’an—became policy under the guise of unity and order. Early Islamic schools that relied solely on the Qur’an initially resisted hadith altogether. Later scholars like al-Shāfiʿī elevated hadith to a source of law equal to the Qur’an, despite growing concerns about contradictions and authenticity. 8. What Does a Divine Prophecy Look Like? The Quran provides a clear standard for what a divine prophecy looks like. Consider the following passage: (17:4) And We gave clear warning to the Children of Israel in the Book: twice will you spread corruption in the land and show great arrogance. (17:5) So when the first of the warnings came to pass, We sent against you servants of Ours, given to terrible warfare. They ravaged even the innermost parts of your homes—a warning fulfilled to the letter. (17:6) Then We granted you a comeback against them: We increased your wealth and your sons, and made you more numerous. (17:7) If you do good, you do good for yourselves; if you do evil, you do it against yourselves. So when the second warning came to pass, We sent your enemies again to disfigure your faces and to enter the Temple as they had done before, and to destroy utterly all that they laid their hands on. (17:8) It may be that your Lord will have mercy on you—but if you return to your sins, We shall return (to Our punishment). And We have made Hell a prison for the rejecters. Verses 17:4–7 refer to specific historical events concerning the Children of Israel, delivered with moral clarity and already fulfilled in history. The style is unmistakably divine: rooted in truth, morally instructive, and historically verifiable. Verse 17:8 then shifts to the future, offering both hope and warning. Part of it has been fulfilled; the rest depends on human response. Many Jewish scholars today predict the end of Zionism. The Quran presents it not as an inevitability, but as a conditional promise—a glad tiding of mercy if they repent, or a warning of punishment if they persist in wrongdoing. This Quranic mode of prophecy stands in sharp contrast to the so-called ahadith that “predict” tyranny or corruption but serve no moral function, except to legitimise that very tyranny. Prophecies in the Quran never sanctify evil; they warn against it. If a hadith portrays the Prophet ﷺ predicting injustice without condemning it or calling to action, it is not a divine forecast—it is a self-serving forgery. 8. The Qur’an’s Moral Rebuttal The Qur’an leaves no room for moral ambiguity: “Whoever kills a believer intentionally, his recompense is Hell… and Allah’s wrath is upon him.” (4:93) “Stand firmly for justice, even if it is against yourselves.” (4:135) Hadith that glorify tyranny or demand blind obedience are incompatible with the Qur’an’s moral clarity. The Qur’an does not subordinate ethics to power; it holds rulers and ruled alike accountable to truth. Conclusion: When Hadith Becomes Heresy Hadith are not revelation. They are historical claims—some true, many false. When used to excuse injustice, blur moral clarity, or contradict divine scripture, they become not instruments of guidance but tools of oppression. The Umayyads weaponised fabricated hadiths to sanctify their betrayal. The Abbasids preserved them out of convenience, continuity, or complicity. The way forward lies not in blind acceptance, but in moral revival: every narration must be tested not just by its chain, but by its content, and measured against the Qur’an’s uncompromising demand for justice. History may have been rewritten by the victors, but it can still be reclaimed by truth. There is no Muawiyah today forcing us to submit to him—yet centuries of submission to his creed have blinded us to our freedom. We remain shackled not by power, but by inherited obedience. It is time we awakened to the fact that the chains have long been broken. We were never slaves to Allah and His Book—we were captives of a corrupt creed built to sanctify power, not truth. ------ مستقبل کی از سر نو تحریر: کس طرح سیاسی احادیث نے ماضی کو گھڑ کر پیش کیا بغاوت کو تقدیس بخشنا: اُموی اقتدار اور اغوا شدہ حدیث مصنف: نصیر احمد تعارف تاریخ کے سب سے خطرناک پروپیگنڈا ہتھیاروں میں سے ایک یہ دعویٰ ہے کہ کوئی سیاسی نتیجہ پہلے ہی سے خدائی ارادے کے طور پر پیش گوئی کر دیا گیا تھا۔ جب بغاوت کو وحی کا روپ دے دیا جائے تو اختلاف کفر بن جاتا ہے، اور گروہ بندی تقدیر معلوم ہونے لگتی ہے۔ یہی ہے بعد از واقعہ حدیث سازی کی چالاکی—اور دھوکہ: ماضی کو تقدس کا لبادہ اوڑھا کر ظلم کو جواز دینا اور اخلاقی احتساب کو مٹانا۔ اگرچہ صحاحِ ستہ کی تدوین عباسی دور میں ہوئی، ان میں بہت سی ایسی روایات شامل ہیں جن کا مقصد سیاسی مفادات کا تحفظ تھا۔ یہ اس لیے حیرت انگیز ہے کہ عباسیوں نے خود اُمویوں کا تختہ الٹا—لیکن یہ بھی کوئی تعجب کی بات نہیں: پروپیگنڈے کو وراثت میں لینا، اس کے بنیادی ڈھانچے کو ختم کرنے سے کہیں آسان ہوتا ہے۔ یہ مضمون ان جعلی احادیث کا جائزہ لیتا ہے جن کے ذریعے موروثی اقتدار کو جائز قرار دیا گیا، خاص طور پر: 1. جنگ جمل اور امام حسینؓ کی شہادت کے متعلق مبینہ پیش گوئیاں 2. امام حسنؓ کے صلح نامے کو "الٰہی تقدیر" کے طور پر پیش کرنا 3. حدیث کو قرآن پر فوقیت دے کر شریعت سازی کا جواز پیدا کرنا 1. جنگ جمل اور حضرت عائشہؓ کی "پیش گوئی" کچھ مشہور احادیث میں دعویٰ کیا گیا کہ نبی ﷺ نے حضرت عائشہؓ کی بغاوت کی پیش گوئی کی تھی: "خبردار! ایک وقت آئے گا جب کتّے عائشہ پر بھونکیں گے؛ جو اس جنگ میں شامل ہوگا، وہ گمراہ ہوگا۔" یہ روایتیں حضرت عائشہؓ کو بری الذمہ قرار دیتی ہیں، اخلاقی الزام حضرت علیؓ پر ڈالتی ہیں، اور خانہ جنگی کو ایک خدائی آزمائش کے طور پر پیش کرتی ہیں۔ ان کے اسناد کمزور ہیں، روایات واقعے کے بعد سامنے آئیں، اور قدیم مصادر میں ان کا نام و نشان نہیں ملتا۔ ان کا مقصد واضح ہے: ایک متنازع واقعے کو تقدیر کا حصہ ظاہر کرنا تاکہ احتساب کا دروازہ بند ہو جائے۔ 2. امام حسنؓ کا صلح نامہ بحیثیت پیش گوئی (حدیث 2704) صحیح بخاری (2704) میں مذکور ہے: "یہ میرا بیٹا سردار ہے، اور اللہ اس کے ذریعے مسلمانوں کے دو بڑے گروہوں میں صلح کروا سکتا ہے۔" یہ حدیث امام حسنؓ کے مجبوری میں کیے گئے صلح نامے کو—جو درحقیقت ایک سیاسی مصالحت تھی—الٰہی منصوبہ بنا کر پیش کرتی ہے۔ اب معاویہ کی حکومت محض اقتدار کی جنگ نہیں رہی، بلکہ خدائی تقدیر کا مظہر بن گئی۔ 3. اُموی حکمرانوں کی مدح میں احادیث چند مثالیں: • "معاویہ نبی کے کاتب تھے اور جنتی ہیں۔" • "اگر حکمران تمہاری پیٹھ پر کوڑے بھی مارے، تب بھی اس کی اطاعت کرو۔" یہ احادیث اکثر کمزور اسناد یا تاخیر سے آنے والے راویوں کے ذریعے مروی ہیں۔ ان کا پیغام واضح ہے: حکمران کی اطاعت فرض ہے، چاہے وہ ظالم ہو۔ یہ وہی پیغام تھا جو اُمویوں اور بعد میں آنے والے حکمرانوں کے لیے سیاسی طور پر نہایت مفید تھا۔ لیکن سچی پیش گوئی کا کام ظلم کو مقدس بنانا نہیں، بلکہ اس سے خبردار کرنا ہوتا ہے۔ ان احادیث نے نبی ﷺ کو ایک غیبی خبر دینے والے نجومی کے طور پر پیش کیا، نہ کہ قرآن کی اخلاقی رہنمائی کرنے والے نبی کے طور پر۔ 4. عباسی محدثین نے ان احادیث کو کیوں محفوظ رکھا؟ ● اسناد بمقابلہ متن امام شافعی جیسے محدثین نے روایت کی سند کو متن سے زیادہ اہمیت دی۔ اخلاقی یا قرآنی تضاد کو نظرانداز کر کے بھی اگر سند صحیح ہو تو حدیث قابل قبول سمجھی گئی۔ ● ثقافتی جمود یہ احادیث پہلے ہی خطبوں، قانونی نظاموں اور روایتی علم میں رچ بس چکی تھیں۔ اگر ان کو قرآن کے ساتھ مطابقت کی بنیاد پر رد کیا جاتا، تو بہت سی "مطلوبہ" احادیث بھی رد کرنی پڑتیں۔ ● سیاسی تسلسل اگرچہ عباسیوں نے اُمویوں کو ہٹایا، لیکن بعد میں وہ بھی مرکزیت پسند حکومت کی طرف مائل ہو گئے۔ ایسی احادیث جو اطاعت اور استحکام کی تلقین کرتی تھیں، ان کے لیے بھی فائدہ مند ثابت ہوئیں۔ 5. موروثی خلافت کی پیش گوئی؟ یا اس کا جواز؟ ایک اور حدیث جو معاویہ کے بیٹے یزید کی نامزدگی کو جائز قرار دینے کے لیے استعمال ہوئی، وہ کچھ یوں ہے: "نبوت تم میں قائم رہے گی جب تک اللہ چاہے، پھر وہ اٹھا لی جائے گی۔ پھر خلافت خلافتِ نبوت پر قائم ہوگی… پھر کاٹ کھانے والی بادشاہت (مُلک عاضّ) آئے گی…" (مسند احمد، وغیرہ میں مذکور) ظاہر میں یہ حدیث ملوکیت پر تنقید لگتی ہے، لیکن عملی طور پر اس نے بادشاہت کو "پیش گوئی شدہ مرحلہ" بنا کر پیش کیا۔ معاویہ کا اپنے بیٹے کو خلیفہ نامزد کرنا—جس سے خلافت ایک موروثی سلطنت میں بدل گئی—اب بغاوت نہیں، بلکہ نبوی پیش گوئی کی "تکمیل" بن گئی۔ ایسی روایت درحقیقت بغاوت کی پردہ پوشی ہے۔ اس سے اقتدار کا غلط استعمال تقدیر کا حصہ بن جاتا ہے، اور عوام کا احتجاج قضا و قدر سے ٹکراؤ۔ جبکہ قرآن کی پیش گوئی کا مقصد اخلاقی رہنمائی ہے، نہ کہ ظلم پر خاموشی۔ 6. حدیث بمقابلہ قرآن: جب حکمران کا قول وحی سے اوپر ہو گیا کچھ من گھڑت روایات میں دعویٰ کیا گیا: "اگر حکمران قرآن کے خلاف بھی کچھ کہے تو اس کا فیصلہ نافذ ہوگا۔" اگرچہ یہ روایات صحاح میں شامل نہیں، لیکن بعد کے سیاسی ماحول پر ان کے اثرات نمایاں تھے۔ ان نظریات کو وحدتِ امت اور امن کے نام پر نافذ کیا گیا، حالانکہ یہ قرآنی تعلیمات کے خلاف تھے۔ ابتدائی مسلم فقہ میں قرآن پر مبنی مکاتب فکر نے احادیث کو قبول کرنے سے انکار کیا۔ بعد میں امام شافعی جیسے علما نے حدیث کو قرآن کے برابر ماخذِ شریعت قرار دیا، حالانکہ واضح تضادات موجود تھے۔ 7. الٰہی پیشین گوئی کیسی ہوتی ہے؟ قرآن ہمیں واضح کرتا ہے کہ ایک الٰہی پیشین گوئی کیسی ہوتی ہے۔ سورہ بنی اسرائیل کی یہ آیات ملاحظہ کیجئے: (17:4) اور ہم نے بنی اسرائیل کو کتاب میں صاف صاف خبردار کر دیا کہ تم زمین میں دو بار فساد کرو گے اور سخت تکبر کا مظاہرہ کرو گے۔ (17:5) پس جب پہلی بار کا وعدہ آیا، تو ہم نے اپنے ایسے بندے تم پر مسلط کر دیے جو سخت لڑائی کے ماہر تھے۔ وہ تمہارے گھروں کے اندر تک گھس گئے، اور یہ وعدہ پورا ہو گیا۔ (17:6) پھر ہم نے تمہیں ان پر غالب کر دیا، اور مال و اولاد میں اضافہ عطا کیا، اور تعداد میں تمہیں بڑھا دیا۔ (17:7) اگر تم نیکی کرو گے تو اپنے ہی فائدے کے لیے کرو گے، اور اگر برائی کرو گے تو اپنے ہی نقصان کے لیے۔ پس جب دوسرا وعدہ آیا، تو ہم نے تمہارے دشمنوں کو دوبارہ تم پر مسلط کیا، تاکہ وہ تمہارے چہروں کو بگاڑ دیں، اور مسجد میں اسی طرح داخل ہوں جس طرح پہلی بار داخل ہوئے تھے، اور جو چیز بھی ان کے قابو میں آئے اسے تباہ کر دیں۔ (17:8) ہو سکتا ہے تمہارا رب تم پر رحم کرے؛ لیکن اگر تم دوبارہ وہی روش اختیار کرو گے، تو ہم بھی دوبارہ (عذاب) لائیں گے۔ اور ہم نے کافروں کے لیے جہنم کو قید خانہ بنا دیا ہے۔ آیات 17:4–7 بنی اسرائیل کے متعلق مخصوص تاریخی واقعات کا ذکر کرتی ہیں—اخلاقی وضاحت کے ساتھ، اور تاریخ میں پوری ہو چکی ہیں۔ ان کا انداز بالکل واضح ہے: حقیقت پر مبنی، اخلاقی سبق دینے والا، اور قابل تصدیق۔ آیت 17:8 مستقبل کی طرف اشارہ کرتی ہے—رحمت کی امید بھی دیتی ہے اور سزا کی وارننگ بھی۔ اس کا ایک حصہ پورا ہو چکا ہے، باقی کا انحصار انسانی رویے پر ہے۔ آج کئی یہودی دانشور خود صہیونیت کے زوال کی پیش گوئی کرتے ہیں۔ قرآن اسے حتمی نہیں بلکہ ایک مشروط وعدے کے طور پر پیش کرتا ہے—اگر رجوع کریں تو رحمت، اور اگر گناہوں پر قائم رہیں تو عذاب۔ قرآن کی یہ پیشگوئی کی روشنی ان خودساختہ احادیث کے بالکل برخلاف ہے جو ظلم و فساد کی پیش گوئی تو کرتی ہیں، مگر اس پر کوئی اخلاقی تنقید نہیں کرتیں—بلکہ اکثر اسے جواز فراہم کرتی ہیں۔ قرآن کی پیشگوئی کبھی ظلم کو تقدیس نہیں بخشتی؛ وہ ہمیشہ اس کے خلاف وارننگ دیتی ہے۔ اگر کوئی حدیث نبی کریم ﷺ سے ظلم کی پیشگوئی منسوب کرے، بغیر کسی مذمت یا عملی دعوت کے، تو وہ الٰہی پیشگوئی نہیں بلکہ مفاد پرستانہ جعل سازی ہے۔ 8. قرآن کی اخلاقی تردید قرآن نہایت واضح انداز میں ظلم کی مذمت کرتا ہے: "جو کوئی کسی مؤمن کو جان بوجھ کر قتل کرے، اس کا بدلہ جہنم ہے… اور اللہ کی لعنت اور غضب اس پر ہے۔" (4:93) "عدل پر مضبوطی سے قائم رہو، چاہے وہ تمہارے اپنے خلاف ہو۔" (4:135) جو احادیث ظلم کو جواز بخشیں، یا اندھی اطاعت کا درس دیں، وہ قرآن کے اخلاقی اصولوں سے متصادم ہیں۔ قرآن نہ حاکم کو معاف کرتا ہے، نہ عوام کو—سب اللہ کی عدالت میں برابر جوابدہ ہیں۔ اختتامیہ: جب حدیث بدعت بن جائے حدیث وحی نہیں ہے۔ یہ انسانی بیانات ہیں—کچھ درست، اور بہت سی جھوٹی۔ جب یہ عدل کو دھندلا دیں، ظلم کو جواز دیں، یا قرآن سے ٹکرائیں، تو وہ ہدایت نہیں بلکہ گمراہی کا ذریعہ بن جاتی ہیں۔ اُمویوں نے سیاسی حدیث سازی کے ذریعے اپنی غداری کو تقدیس بخشی۔ عباسیوں نے انہیں سیاسی مصلحت یا جمود کی وجہ سے باقی رکھا۔ نجات اس وقت شروع ہوتی ہے جب ہر حدیث کو صرف اسناد پر نہیں، بلکہ متن پر بھی—اور قرآن کی کسوٹی پر—پرکھا جائے۔ تاریخ شاید فاتحین نے مسخ کر دی ہو، لیکن سچائی کے ذریعے اسے دوبارہ حاصل کیا جا سکتا ہے۔ آج کوئی معاویہ ہمیں زبردستی اپنی اطاعت پر مجبور نہیں کر رہا—مگر صدیوں تک اُس کے نظریے کی غلامی نے ہماری آزادی کو نگاہوں سے اوجھل کر دیا ہے۔ ہم طاقت کے نہیں، وراثت میں ملی اطاعت کے زنجیروں میں جکڑے ہوئے ہیں۔ وقت آ گیا ہے کہ ہم سمجھیں: بیڑیاں کب کی ٹوٹ چکی ہیں۔ ہم اللہ اور اُس کی کتاب کے غلام نہیں تھے، بلکہ ایک بدعنوان معاویہ کے بنائے ہوئے نظریے کے قیدی تھے—جو سچائی نہیں، اقتدار کو تقدیس دینے کے لیے گھڑا گیا تھا۔ ----- 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/political-hadiths-betrayal-umayyads-hadiths-fabricated/d/136337 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 Tradition of Objective Religious Studies: A Path to Harmony and Understanding

By Dr. Zafar Darik Qasmi, New Age Islam 29 July 2025 Objective study of religions promotes harmony, counters prejudice, and encourages interfaith understanding. Historical figures like Al-Biruni and Pandit Sunderlal exemplify unbiased scholarship. True academic inquiry demands neutrality, fostering peaceful coexistence and mutual respect among diverse religious and cultural communities. Main Points: 1. Objective religious study reduces societal tension, encouraging mutual respect and national integration across faith lines. 2. Prejudiced religious studies lead to misunderstanding, hostility, and long-term communal disharmony in diverse societies. 3. Al-Biruni’s unbiased research on Hinduism set timeless standards for scholarly integrity and interfaith respect. 4. Pandit Sunderlal’s writings promoted Hindu-Muslim unity through fair, respectful, and evidence-based religious analysis. 5. Academic objectivity in religious discourse builds lasting peace, cultural coexistence, and intellectual authenticity. ----- One of the most important aspects of studying religions, ideologies, and philosophies is to adopt an objective approach, especially when studying a religion other than one’s own. It is essential to understand that, regardless of the topic, high-quality research and writing are always considered those that are free from bias and prejudice. In the case of scholars of religion, this responsibility becomes even greater. They must use their knowledge and findings to promote peace, harmony, and compassion in society. Objective research has a positive impact on society, and the results derived from it are usually of significant importance. In fact, the objective study of religions is essential for national unity and social cohesion. History proves that whenever people have not followed an objective approach while studying religions, the outcomes have been disappointing. A prime example of this is the work of certain Orientalists (Western scholars) who studied Islam. Their writings often reflect a clear sense of bias and hostility toward Islam. The negative effects of such research are visible in society even today. One of the results is the global spread of Islamophobia, where Islam and Muslims are unfairly associated with violence and extremism. Unfortunately, this irrational and unfair treatment of Islam by many Orientalists continues to this day. To ensure that research and study maintain long-term value, it is necessary for researchers and scholars to follow the principles of objectivity, because objectivity is the soul of all meaningful and truthful academic work. Another example can be found in contemporary India. In a country with diverse beliefs and ideologies like India, the growing misunderstanding and negative opinions about Islam and Muslims stem from the fact that many people approach the study of Islam with preconceived ideologies and biases. As a result, every action of Muslims and every teaching of Islam is wrongly perceived as flawed (God forbid). This attitude towards Islam in India is not new, but in recent years, it has increased sharply. The most unfortunate part is that hatred and prejudice have now reached extreme levels, leading to Muslims being targeted daily somewhere or the other. For the safety of the nation, preservation of its cultural values, and restoration of social relationships, it is critical that Islam is not studied through the lens of hatred and narrow-mindedness. If such biased approaches continue, it will eventually damage India’s reputation and legacy, which is a matter of pride for us all. There was a time when Hindu scholars and writers in India studied Islam with fairness and objectivity. They presented valuable research that is still respected today. One such great Indian thinker who objectively analyzed the teachings of Islam and practically demonstrated Hindu-Muslim unity was Pandit Sunder Lal. He authored several important books, including "Islam and Muhammad", "Gita and Quran", "Hindu-Muslim Unity", and "The Revolt of 1857", providing new paths of understanding for the Hindu community. There are also many other Hindu authors who wrote about Islam without any prejudice. Their writings continue to serve as guiding lights even today. It is only through such objective studies that the positive influence of religion can be shared with society. Today’s Hindu community needs to study Islam using the principles and methods employed by Pandit Sunder Lal, Malik Ram, and other unbiased writers. Any work or ideology based on hatred eventually fades away, although its harmful effects remain and can cause damage to future generations. Therefore, we must reflect on this as well. Similarly, there are many Muslim thinkers and scholars who have studied Hinduism and other religions with objectivity, and their works are still being used in universities for research and education. One shining example is the famous scholar Abu Rayhan Al-Biruni, whose book Kitab al-Hind is a remarkable contribution to the objective study of Hinduism. Al-Biruni’s work is known for its scholarly and evidence-based approach. He lived in India, interacted closely with Hindu scholars and priests, and studied their religious beliefs in-depth. His research remains valuable today because he did not allow prejudice to influence his work. Whatever truths and facts he found, he presented them honestly and without distortion. If any modern Muslim scholar wants to study Hinduism or write a new research work, they must follow the example set by Al-Biruni to promote harmony, peace, and understanding in society and among nations. Al-Biruni's objective method of research continues to inspire intellectuals around the world. Well-known Islamic scholar Professor Akhtarul Wasey, in one of his essays, wrote: “Al-Biruni’s contribution to Indian studies, known as Kitab al-Hind, is the foundation of Indian religious scholarship. In this book, Al-Biruni presented an objective study of Hindu philosophy, religious traditions, and social customs. He never allowed his own faith to interfere with his study. Rather than relying on hearsay, he learned the Sanskrit language and traveled across India, establishing deep connections with local scholars to understand their beliefs accurately. This book is not only the beginning of Indology but also the first milestone in the comparative study of religions, built upon experimental and inductive methods, creating a new path for objective religious studies.” Another notable work that discusses religions with objectivity is the Mughal-era book Dabistan-e-Mazahib (The School of Religions). This book presents a detailed and unbiased study of different religions, aiming to broaden human thinking and understanding. All the examples shared above send strong messages to our present-day society. They also urge researchers and writers to adopt an objective approach in their work. This is the need of the hour, and only through this path can society benefit. There is no other way to truly establish peace and harmony. To write with objectivity and to remain unbiased as a researcher is essential for the survival of social relationships. Any work based on prejudice and narrow-mindedness only creates conflict and division in society, and the fate of such biased books is well known to us. Therefore, to promote coexistence and peace, it becomes the duty of every writer and researcher to adopt an objective approach when studying religions. This ensures that no one’s religious values or emotions are hurt, and interfaith respect can flourish. URL: https://www.newageislam.com/interfaith-dialogue/tradition-religious-harmony-understanding/d/136336 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

All The People Like Us Are We, And Everyone Else Is They

By Sumit Paul, New Age Islam 29 July 2025 "All the people like us are we, And everyone else is They." Rudyard Kipling,'s aforementioned quote encapsulates the pervasive distinction that exists between individuals who share a common bond and those who stand on the periphery. This insightful statement speaks to the innate human tendency to form close-knit groups and categorize those outside as adversaries or strangers. It serves as a reminder that we naturally gravitate towards those who mirror ourselves, appreciating their similarities while viewing outsiders as the unfamiliar and different. Kipling's words subtly highlight the need for empathy and understanding, encouraging us to bridge the divide between "us" and "They" and embrace the inherent interconnectedness that binds us as human beings. This dichotomy is disturbingly obvious in today's India. Not just Hindus and Muslims are being perceived as poles asunder, there're groups and sub-groups distinctly different from each other. Sunnis are different from Shias despite both the sects coming under the rubric of Islam. Though Ahmadiyas are also Muslims, mainstream Islam refuses to accept them. Qadianis are called heretics by the majority of subcontinental Muslims. Hinayana and Mahayana sects of Buddhism consider the followers of Vajrayan Buddhists as Tutiyan (Burmese word for the outsiders in religious matters) because the core Buddhism doesn't accept Vajrayana as it's seen as an extension of Tantra in Hinduism. So many groups, sub-groups, faiths, cults, sects and what not! Will there ever be a seamless scenario in the world? Agreed, two humans are completely different from each other, comparing them is like insulting nature. But it's not about individuality or individual uniqueness. It's about dissolving group or sectarian differences. To quote Persian mystic Jami, " Embrace all while retaining your uniqueness" (Hameye Jahan Ra Dar Aaghosh Bageer, Ama Khodet Bash). But at the same time, we must remember that we're all islands shouting lies to each other across seas of misunderstanding. Each individual, isolated in their own unique perspective, tends to project their subjective interpretations as absolute truths. As a result, we find ourselves shouting lies to one another, unconsciously perpetuating a cycle of misunderstanding. Here lies the importance of empathy and open-mindedness in breaking down the walls that divide us, allowing us to navigate the treacherous waters of miscommunication and forge genuine connections. While individual uniqueness is okay, it mustn't become the nature of a group or sect. In that case, it degenerates into ethnic supremacism. Na Hoga Koi Deen, Na Koi Firqa, Na Koi Tafaavut/ Insaan Faqat Insaan Hoga, Uss Ki Pahchaan Hogi Insaaniyat (There'll be no faith, no sect; nor will there be any disparity or difference / Humans will be endowed with humanity sans any discordance). Will we ever realise the essence of Moin Ahsan Jazbi's Urdu couplet? I'm not very sure. ----- 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/people-us-we-everyone-else-they/d/136334 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Syedna Shah Ameer Abul Ula: Founder of the Abul Ulaiya Silsila

By Sahil Razvi, New Age Islam 29 July 2025 Hazrat Syedna, a 16th-century Sufi saint, balanced governance with spiritual devotion. Guided by divine visions, he embraced the Dervesh path, received blessings from multiple Sufi orders, and left a lasting legacy at his Agra shrine. Main Points: 1. Born in 1582 CE, Hazrat Syedna was a Sufi saint descended from Hazrat Ali. 2. Appointed Governor of Bengal, he balanced administrative duties with spiritual devotion. 3. Received divine visions, guiding him to embrace the path of a Dervish. 4. Attained Khilafat in Naqshbandi and blessings from multiple Sufi orders. 5. His Agra shrine attracts lakhs, with Urs celebrated from 6th to 10th Safar. ------ Hazrat Syedna Shah Ameer Abul Ula Hasni, Husaini, Ahrari, Chishti Awaisi, Naqshbandi, Quds Sarh-ul-Aziz, revered as Hazrat Syedna Shah Ameer Abul Ula Ahrari, was a distinguished Sufi saint whose life exemplified spiritual devotion, kindness, and service to humanity. His legacy continues to inspire millions, with his shrine in Agra, India, serving as a beacon of success and compassion. Hazrat Syedna Ameer Abul Ula was born in 990 Hijri (1582 CE) in Narela, near Delhi, India, into a family descended from Hazrat Ali Karam Allah Wajhu in the 29th order. His father, Hazrat Ameer Abul Wafa, passed away when Hazrat Syedna was very young, leaving him under the care of his maternal grandfather, Hazrat Khwaja Muhammed Faizi. His grandfather, Hazrat Khwaja Ameer Abdul Salam, had migrated from Samarkand (present-day Uzbekistan) to India during the reign of Mughal Emperor Akbar. He initially settled in Fatehpur Sikri, Agra, before passing away during Hajj and being buried in Makkah Muazzama. Hazrat Abul Wafa continued to reside in Fatehpur Sikri. Judai Mabada Mar Az Khuda Digar Harche Pesh Aaydam Shaaydam (May I never be separated from God, Whatever comes before me, I am content.) Dardam Az Yarrast Wa Dar Ma Neez Hum Dil Fidaaye Oo-Shuda-O-Jaan Neez Hum (My pain is from the Beloved, and it is also within me, My heart has been sacrificed to Him, and my soul too.) Faiz-E-Ruhul-Kudus Ar Baaz Madad Farmayed Deegaran Hum Wa Kunand Aan Che Maseeha Mee Kard" (May the grace of the Holy Spirit (Ruhul Kudus) come to your aid again, Others may do what they will, but it is the Messiah who performs miracles.) These are the couplets that Syedna Ameer Abul Ula used to recite frequently. (Dear readers, please note that the English translation of these Persian couplets has been done through AI. If there are any shortcomings or errors in the translation, I sincerely apologize for them.) Raised by his maternal grandfather, Hazrat Khwaja Faizi, who served as the Governor of Vardhman (Bengal, India) under Emperor Akbar, Hazrat Syedna grew up in an environment of learning and piety. Hazrat Faizi took full responsibility for his education and upbringing, nurturing his spiritual and intellectual growth. Hazrat Syedna Ameer Abul Ula was a remarkable Sufi saint, celebrated for his eloquent speech, profound writings, and boundless kindness. Following the passing of Hazrat Faizi , Emperor Akbar appointed Hazrat Syedna as Governor of Bengal. Despite his administrative responsibilities, he remained steadfast in his spiritual practices, never neglecting his Ibadat (worship) and Zikr-e-Elahi (remembrance of Allah). His ability to balance worldly duties with spiritual devotion was extraordinary. After Emperor Akbar’s demise, Emperor Jahangir ascended the throne and summoned all governors and officials. Initially reluctant to attend and desiring to relinquish his position, Hazrat Syedna participated in the meeting. Impressed by his governance, Emperor Jahangir expressed his wish for Hazrat Syedna to continue as Governor. Though hesitant, he accepted the Emperor’s request out of respect. A pivotal moment in Hazrat Syedna’s life came when Sher-e-Khuda Hazrat Ali, Hazrat Hassan, and Hazrat Hussain appeared in his dream, instructing him to adopt the path of a Dervish (Faqiri). Taking this vision seriously, he left Akbarabad for Delhi, where he paid his respects at the shrines of Hazrat Khwaja Qutubuddin Bakhtiar Kaki and Hazrat Khwaja Nizamuddin Aulia . He then journeyed to Ajmer, where Hazrat Khwaja Gharib Nawaz Moinuddin Hasan Chishti spiritually enlightened him by placing a bead of Tasbih in his mouth. This transformative moment unveiled countless spiritual secrets, reshaping his life. Later, Hazrat Syedna sought guidance from his paternal uncle, Hazrat Ameer Abdullah Ahrari , who granted him Khilafat in the Naqshbandi Sufi order, permitted him for ‘Sama,’ and gave his daughter in marriage to him. Through these experiences, Hazrat Syedna attained the esteemed positions of Qutubul Aqtab and Ghaus-ud-Dahr. Hazrat Syedna Ameer Abul Ula received Faiz-Barakat (spiritual blessings) from multiple Sufi orders, including Naqshbandia, Chistia, Qadiriyya, Suhrawardiyya, and Firdousia, making the Abul Ulaiya Silsila a unique confluence of these five great traditions. His spiritual journey was marked by divine visions, including one from Hazrat Prophet Muhammad, which led him to abandon worldly pursuits and immerse himself in deep prayer. In Bihar Sharif, he met Hazrat Shah Muhammed Daulat Maneri , a descendant of Hazrat Makhdum Sharfuddin Yahya Maneri. From him, Hazrat Syedna received the Faiz-Barakat of the Firdousia and Suhrawardiyya Silsilas. Hazrat Shah Muhammed Daulat Maneri prophesied, “Hazrat Ghaus Pak informed me that Abul Ula will be the shining star of Wilayah and will be blessed with the Faiz and Barakat of my silsila.” During a visit to Ajmer Sharif, Hazrat Khwaja Gharib Nawaz appeared in a vision, stating, “Taj-ul-Aulia Ali-e-Murtaja Karam Allah Wajhu ordered me to transfer all my spiritual powers to you.” Accordingly, Hazrat Gharib Nawaz bestowed his spiritual authority upon Hazrat Syedna, further elevating his stature. Hazrat Syedna Ameer Abul Ula dedicated his life to preaching as a Sufi saint, performing countless miracles, and guiding humanity towards righteousness. His Silsila is distinguished by its profound love for Allah, His Rasul, the Ahl-e-Bayt, and the Sahaba. He declared, “Only those who love Allah and His Rasul Hazrat Muhammad above all else are worthy of joining my Silsila.” He passed away in the early morning of 9th Safar, 1061 Hijri (1651 CE), leaving behind a legacy that continues to inspire. His shrine in Agra, India, remains a source of kindness and success, attracting lakhs of devotees who benefit from his spiritual blessings. The Urs of Hazrat Syedna is celebrated annually from the 6th to the 10th of Safar at his Mazar Sharif in Agra, drawing countless followers. The Abul Ulaiya Silsila The Silsila Abul Ulaiya, enriched by the Faiz-Barakat of five major Sufi orders, continues to serve humanity worldwide through its various branches. Its emphasis on Isq-e-Rasul (love for the Prophet Muhammad), Isq-e-Aulad-e-Rasul (love for the Prophet’s family), and Isq-e-Ashab-e-Rasul (love for the Prophet’s companions) remains its hallmark. Hazrat Syedna Shah Ameer Abul Ula, known as Sar-Halkaya Abul Ulaiyan, Mahbub-e-Jala-Ula, and Tajdar-e-Akklim-e-Mashayekh, was a shining star of spirituality whose life exemplified devotion, humility, and service. His teachings and miracles continue to guide and uplift countless souls across the globe. References Syed Amjad Hussain. Bihar Aur Sufivad. Rajmangal Prakashan, Hindi, pp. 83–84. Dr. Zahoor-ul-Hasan Shaarib. Tazkirah Awliya-e Pak-o-Hind. Progressive Books, Lahore, Pakistan, 1999. Digitized by Maktabah Mujaddidiyah. Shaykh Syedna Ameer Abul Ula.” Silsila‑e‑Khushhaliya (Khushhaliya.com), official website of Silsila‑e Aaliya Khushhaliya, includes biography and history of Hazrat Syedna Ameer Abul Ula Hazrat Syedna Shah Ameer Abul Ula (RA).” Sufinama Blog, posted by Raiyan Abulolai on Sufinama.org. ,سیدنا امیر ابوالعلاء." اردو ویکیپیڈیا، 1999، ---- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/hazrat-syedna-founder-of-the-abul-ulaiya-silsila/d/136333 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