Post-Salafism? How A Worldwide Idea Learned To Adapt And Speak Local

By New Age Islam Correspondent 29 September 2025 Summary: Salafism, once seen as a strict global movement fuelled by Saudi influence and opposed to local culture and politics, is now changing shape. Scholars Théo Blanc and Olivier Roy call this new phase post-Salafism. Pressured by state crackdowns, the decline of Saudi funding, and the upheavals of the Arab Spring, many Salafi groups have started to adapt. They are rooting themselves in local traditions, softening their stance on culture, and even stepping into politics. Instead of being a single global force, Salafism today looks different in each place—more flexible, more fragmented, and more pragmatic—showing that its future lies in how well it adjusts to the realities of everyday Muslim communities. ---- The original article can be downloaded from here: https://doi.org/10.1080/13629395.2024.2410115 For decades, Salafism was regarded as one of the most powerful religious movements within contemporary Islam. It was portrayed as a global movement that traversed nation-states, providing Muslims with a "pure" version of religion without cultural adaptation. Following the September 11, 2001, terrorist attacks, it was more closely identified in people's minds with extremism and security problems. Policy makers, journalists, and scholars typically referred to it as a Saudi-funded project transmitted globally with dollars from oil, scholarships, and missionaries. But that narrative is no longer the complete truth. Over the past two decades, Salafism has evolved with input from regions outside of Riyadh. It has gone down different avenues—absorbing native cultures, becoming politicised, and even altering its own boundaries. Researchers Théo Blanc and Olivier Roy write about a new era beginning: post-Salafism. This does not mean Salafism is going away. Instead, it is changing. Post-Salafism describes a situation where old beliefs—the strict refusal of culture, politics, and compromise—are not as strong anymore. Instead, Salafism is being adapted to local needs, involved in politics, and rethought in ways that show the variety of Muslim communities around the world. From Global to Local: The Expansion of Salafism At the end of the 20th century, Salafism was thought to be a frontier less force. With the wealth of the oil of Saudi Arabia, the universities of Medina and Riyadh taught thousands of students who returned home to spread their doctrines. Satellite TV, cassette tapes, and the internet helped to create what was once described by Roy as an "imagined community" of believers who thought of themselves as a single project: purifying Islam of cultural practices they thought of as corruptions. This was a religion of "deculturation." To be a Salafi, a person had to abandon the practices of his village, tribe, or nation and copy the first Muslims—the salaf al-salih. In Cairo or Casablanca, Paris or London, Salafis used the same simple and universal language: Islam in its pure essence. The worldwide spread of Salafism made governments concerned. After 9/11, it was mostly seen as a security risk, a place that could lead to terrorism. Researchers studied its beliefs and often linked them to Saudi influence. The first big English-language book about this topic, Global Salafism, reflected this idea in its title. Blanc and Roy relate that this explanation overlooked something essential: the localised demand. Salafism did not become a worldwide phenomenon simply because Saudis promoted it. It gained traction because individuals within various societies—who were dissatisfied with corrupt rulers, did not rely on classic scholars who were connected to the regime, or desired a thicker sense of identity within hostile environments—resonated with it. In the words of a Yemeni scholar, it was "far more than a process of Saudisation." The Cracks in the Global Vision By the 2010s, issues began to surface. The Arab Spring revealed the weaknesses of the quietist approach of Salafism. For decades, the majority of Salafis avoided politics for fear of being part of governments they believed to be un-Islamic. But when millions marched in Tunisia, Egypt, and elsewhere, Salafi organisations could no longer shun politics. Some of them established political parties, others allied themselves with various groups, and others decided to maintain their isolation. At the same time, harsh actions in places like Algeria, Tunisia, and France made Salafis reconsider how to survive. Government actions, often said to be about fighting extremism, pushed groups to soften their image and become part of society. Shifts within generations also made a difference. Muslims who came of age in Salafi environments, particularly the Europeans, started to question the extreme segregation of their fathers' practice. The women wanted a bigger role, occasionally towards politics and occasionally even within the jihadist movements. The loss of prominent Salafi leaders brought disarray concerning authority. Additionally, the financial aid from Saudi Arabia was slowly dwindling, particularly as Riyadh sought to transform under Mohammed bin Salman. All of this culminated in what Blanc and Roy refer to as a structural crisis for Salafism. Post-Salafism Post-Salafism doesn't mean moving away from religion. It means updating it to fit it to newer thoughts. "Post-Salafis are not ex-Salafis," say Blanc and Roy. "They rethink and recast Salafism in practice and deviate from the universal, culture-free, and reticent model dominant since the 1970s." This adaptation manifests in three major changes: Indigenisation refers to Salafism getting incorporated into indigenous cultures. Re-culturation – Salafis acclimating to co-exist with culture and sometimes embracing it. Politicisation – from evading politics to being an active participant. All of these changes are driving Salafism collectively in unprecedented directions. Indigenisation: Becoming Local Formerly dismissive of national identities, Salafis in most nations are accepting of them today. In Ethiopia, Salafi movements have identified with the plight of Oromo Muslims, blending religion and ethnicity. In North and West Africa, Salafis are cooperating with indigenous Islamic practices and occasionally intermixing with Maliki law. Instead of bringing thinking directly from Saudi Arabia, movements are coming to depend on homegrown leaders—the preachers, activists, and intellectuals who translate Salafi thinking for local contexts. In Morocco, for example, long ago the preacher al-Taqi al-Din al-Hilali gave Salafism a Moroccan inflexion. In revolutionary Tunisia, younger Salafis spoke of a "Salafi-Malikism," an inconceivable combination to conjure up in a previous era. This indigenisation is not abandoning culture altogether. It's often accompanied by criticism. Post-Salafis criticise Wahhabism for being too rigid, too separate, and too isolated from others. They advocate a freer and less inflexible understanding, one that can still be loyal to its cradle and still serve the needs of the nation. Re-Culturation: How to Live Along with Culture For decades, the Salafis identified themselves against culture. Sufi ritual, saint worship and Islamic music and painting were corruptions to them. But there is a softening of these parameters after Salafism. They are reaching out to Sufis or Islamists in certain regions. They are embracing conventional ways they once shunned in others. University campuses such as al-Azhar in Cairo and al-Zaytuna in Tunis are witnessing increased interest as youth Salafis prefer to discuss rather than engage in combat. Meanwhile, culture is also incorporating some of the Salafi thought. Researchers refer to this as "soft salafisation"—when aspects of Salafi practice, such as stricter fashion or notions of what it means to be religious, become part of everyday religious life among people who are not Salafis. This creates a two-way flow: culture influences Salafism, and Salafism influences culture. This re-culturation typically entails a dilution of Salafism's purist nature. It also sustains it. Rather than existing as constant "strangers," as others of the Salafis once referred to themselves, the post-Salafis are learning to be next-door neighbours. Politicisation: From Quietism to Activism Most notably perhaps, there is a political change. Classical Salafis had shunned politics as a diversion from religious fervour. But the Arab Spring made it difficult to hold such a stance. In North Africa and the Middle East, Salafi parties ran in elections, and a few of them actually made it into parliaments. Even in nations without revolution, people felt compelled to become involved. In Europe, Salafi organisations had to converse with governments concerning security laws, education, and civil rights. In sub-Saharan Africa to the west, Salafis participated in broader nationalist or anti-imperialist movements. This politicisation doesn't remotely equal democracy. It's survival pragmatism. It's opportunism. But it does represent a stark change from the characterisation of Salafis as apolitical or passive. For Islamist radicals, politicisation has entailed a shift: from a universal to a local agenda. Groups such as Syria's once al-Qaeda-affiliated Hay'at Tahrir al-Sham are concerned with governance and being locally accepted rather than global jihad. This is what one analyst described as "global jihad"—rooted in global networks but anchored in local struggles. A Movement Under Pressure Why did things change? There are so many reasons. State pressure: Governments have securitised Salafism, labelling it a threat and forcing groups to adapt or disappear. Generational change: Young Salafis want to live in more flexible ways, especially in different kinds of societies. What's changed: Growing Muslim middle classes, varying forms of people's migration, and rising education have transformed expectations. Women's agency: Female Salafis, once simply considered followers, are demanding leadership, activism, and even scholarship. Decline of Saudis' dominance: With less funding and changes of purposes in Riyadh, Salafism is no longer connected with Wahhabi dominance. All of this has made it impossible for Salafism to be the culture-free hardline initiative it once professed to be. Why Post-Salafism Matters Post-Salafism doesn't imply the end of Salafism. In the same way, post-Islamism never ended Islamism, and post-jihadism never eliminated jihadist thought; post-Salafism coexists with earlier variants. There are still uncompromising Salafis who reject politics, culture, and compromise. There are still violent jihadists. But the pattern is significant. It reveals that a worldwide movement, once believed to be homogeneous worldwide, is rather adaptable. Domestic variables—as from Mauritania to Cambodia, France to Ethiopia—determine what Salafism is. And as Blanc and Roy put it, it is local demand rather than foreign supply driving its success. For politicians, it is one thing: not viewing Salafism as the type of threat it is often portrayed to be. The movement is fragmented, erratic, and adaptable. For Muslim societies, it represents a new possibility: a Salafism capable of coexisting with culture, politics, and diversity. Roy stated that "globalisation disrupts and destabilises the conventional regime of knowledge production." Post-Salafism is one of the ways to react to this disruption—it demonstrates how the most rigid doctrines should transform once they are confronted with real life. Conclusion: After the Global Moment The era of "global Salafism" may be closing. We are witnessing today a variety of new types of Salafism: Tunisian Salafi-Malikism, Ethiopian Oromo Salafism, French youth Salafism, and Cambodian reformist Salafism. Each of them pertains to its own circumstances, its own problems, and its own consensus. That is not the end of an idea but its evolution. Salafism, once a self-perceived pure international movement untainted from culture, began to evolve to accept the nuanced realities of culture, politics, and society. Post-Salafism is what we call the process of learning. History indicates this is not the final stage. In the same way Salafism evolved to post-Salafism, a new generation would rebrand it, change its structure, and give it a different function in the ongoing history of Islam in the contemporary world. URl: https://www.newageislam.com/radical-islamism-jihad/post-salafism-worldwide-idea-learned-adapt-speak/d/137024 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 Imperative of Interfaith Dialogue in a Pluralistic World: An Enlightened Response to Tim Dieppe

By V.A. Mohamad Ashrof, New Age Islam 29 September 2025 In an increasingly interconnected and diverse world, genuine interfaith dialogue is crucial. As societies become more pluralistic, the ability for different faith communities to coexist, understand, and collaborate is paramount for social cohesion and global peace. Tim Dieppe's article, "4 ways Christians can respond to the growth of Islam in Britain," published in Premier Christianity, highlights the complexities of Christian-Muslim relations, outlining four Christian approaches to Islam's growth: interfaith collaboration, spiritual warfare, evangelism, and confronting Islam’s truth claims. While these approaches may stem from sincere intentions, they often rely on simplistic, essentialist, and inaccurate portrayals of Islam and Muslims. This paper provides an enlightened response to such narratives, advocating for a pluralistic approach grounded in ethical and theological imperatives found in both Quranic teachings and the words of Jesus. By engaging in thoughtful and informed discussions, acknowledging the rich diversity within Islam, and highlighting common values, we can promote an inclusive perspective that values unity, understanding, and cooperation over division, suspicion, and conflict. We will challenge reductionist views that treat extremist readings as "truly" Islamic, championing a hermeneutic of compassion, justice, and mutual recognition. Beyond Essentialism: The Rich Diversity Within Islam and Christianity One foundational error in Dieppe’s analysis is the essentialisation of Islam, treating it as a singular, undifferentiated entity. This overlooks the immense theological, cultural, and political diversity that has characterized Islam for over 1,400 years, just as it would be erroneous to reduce Christianity to a single, monolithic expression. Islam, like Christianity, is not a monolith. It encompasses a vast spectrum of beliefs and practices, including Sunni, Shia, Sufi mystical traditions, diverse schools of jurisprudence (Hanafi, Maliki, Shafi’i, Hanbali, Ja’fari), and various reformist, feminist, and progressive movements. Muslims worldwide interpret their sacred texts and traditions in myriad ways, emphasizing different aspects of faith, ethics, and social engagement. To define Islam solely by its most extreme or literalist interpretations, as some polemical approaches tend to do, is to misrepresent the lived reality of nearly two billion people. The vast majority of Muslims are peace-loving individuals who contribute positively to their societies, advocating for justice, compassion, and community service. Similarly, Christianity is incredibly diverse, ranging from Eastern Orthodoxy to various Protestant denominations (Baptist, Methodist, Pentecostal, Presbyterian, Anglican), Catholicism, and countless independent churches. These traditions hold different theological views, liturgical practices, and approaches to social engagement. Just as one would not define Christianity solely by historical inquisitions or contemporary extremist groups, it is imperative to extend the same hermeneutical charity to Islam. Recognizing this internal diversity within both faiths is crucial for meaningful interfaith dialogue. It allows for engagement with actual believers in their communities, providing insights that abstract theological comparisons or polemical critiques cannot capture. Shared Beliefs in One God: The Monotheistic Foundation Both Christianity and Islam are rooted in the belief in one transcendent God, making them Abrahamic monotheistic faiths. Dieppe's assertion, "We do not even worship the same god," demonstrates a profound theological misunderstanding that fuels unnecessary division. While the attributes and nature of God are understood differently (e.g., the Christian doctrine of the Trinity and Incarnation), the ultimate object of worship for both faiths is the One Creator of the heavens and the earth, who is merciful and just. The Quran consistently emphasizes the oneness of God. Q.112:1-4 succinctly states: "Say, 'He is God, [who is] One. God, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.'" This verse powerfully underscores the absolute singularity and uniqueness of God, a principle that resonates with the monotheistic core of Christianity. The term "Allah" is simply the Arabic word for God, used by Arabic-speaking Christians and Jews as well. Jesus himself affirmed the importance of this belief, quoting the Shema in Mark 12:29: “Hear, O Israel: The Lord our God, the Lord is one.” This shared belief in one God, albeit with different theological elaborations, provides a fundamental common ground for Christians and Muslims, fostering collaboration rather than conflict. The Quran consistently addresses Jews and Christians as the "People of the Book," recognizing a shared Abrahamic heritage and a common source of revelation—a theological term of respect and recognition. Emphasizing Common Values: Justice, Compassion, and Human Dignity Both Christianity and Islam advocate for fundamental ethical values such as justice, compassion, mercy, and the sanctity of human life. These shared ethical imperatives offer a robust foundation for interfaith collaboration on pressing social issues. The Quran repeatedly calls upon its followers to act justly and compassionately. Q.5:8 encourages believers to “stand firmly in justice, witnesses for God, even if it be against yourselves or parents and relatives.” Furthermore, Q.2:177 defines righteousness as believing in God and giving wealth to "relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves…" This highlights a holistic approach to social justice and charity. Quran 60:8 explicitly permits kindness and justice towards those who do not actively fight against Muslims: "God does not forbid you from being kind to those who did not fight you in [religion] or drive you out of your homes, or from being just towards them. Indeed, Allah loves those who are just." Jesus’ teachings are replete with calls for justice, compassion, and love. The Golden Rule, "So whatever you wish that others would do to you, do also to them" (Matthew 7:12), is a universal ethical principle. His command to "love your neighbour as yourself" (Matthew 22:39) and his parables, such as the Good Samaritan (Luke 10:25-37), radically expand the definition of "neighbour" to include those outside one’s own community. In Matthew 5:7, Jesus declares, “Blessed are the merciful, for they will be shown mercy,” and in Matthew 25:40, he states, “whatever you did for one of the least of these brothers and sisters of mine, you did for me.” These shared commitments to justice, compassion, and human dignity encourage profound interfaith collaboration on issues such as poverty alleviation, human rights, environmental stewardship, and community service. To limit collaboration due to a narrow interpretation of doctrinal differences misses the vast scope of ethical and social responsibility where the majority of Christians and Muslims can and do agree. The Importance of Dialogue: Dispelling Misconceptions and Building Bridges Interfaith dialogue is crucial for dispelling misconceptions, challenging stereotypes, and building bridges between communities. Engaging in open, respectful conversations helps bridge gaps and foster mutual understanding. The Quran encourages respectful engagement, particularly with "People of the Scripture." Q.29:46 states, “And do not argue with the People of the Scripture except in a way that is best…” This verse advocates for a dialogue that seeks understanding rather than confrontation. Additionally, Q.6:125 advises, “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.” Jesus exemplified this approach through his interactions with individuals from diverse backgrounds, emphasizing love and acceptance. His engagement with the Samaritan woman (John 4:7-26), a figure from a community often viewed with suspicion by Jews, demonstrates a radical openness and willingness to transcend social and religious boundaries for the sake of connection and truth. Interfaith dialogue, therefore, should be approached with humility, a willingness to listen, and a commitment to understanding the other from their own authentic sources. Addressing Extremism with Compassion and Nuance One primary challenge in contemporary interfaith discussions is the tendency to essentialise Islam through the lens of extremism. Dieppe’s article leans into this, portraying Islam as inherently "intolerant and discriminatory." It is vital to recognize that extremist views, whether Christian or Muslim, do not represent the beliefs of the vast majority of adherents. Extremist ideologies, such as those propagated by groups like ISIS or Al-Qaeda, constitute a grave misinterpretation and distortion of Islamic teachings. The Quran explicitly condemns violence against innocents: “Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had killed all of mankind. And whoever saves one - it is as if he had saved all of mankind” (5:32). This verse underscores the sanctity of human life and promotes universal peace. Modern Muslim leaders and scholars have repeatedly condemned violence and extremism, emphasizing that such acts betray the core of Islamic teachings. Jesus consistently confronted the extremism and judgemetalism of his time, emphasizing love and compassion over condemnation. His famous statement, “Let him who is without sin among you be the first to throw a stone at her” (John 8:7), encourages introspection and humility, urging followers to refrain from labelling or condemning others based on the actions of a few. Similarly, Jesus’ teaching, “Do not judge, so that you may not be judged” (Matthew 7:1), calls for a posture of grace rather than harsh criticism. This teaching encourages Christians to refrain from labelling all Muslims based on the actions of a few extremists. Instead, the focus should be on promoting understanding, empathy, and recognizing that the vast majority of Muslims are peace-loving individuals dedicated to contributing positively to society. The Peril of Essentialism Dieppe's article suffers from a significant flaw: its essentialisation of Islam as inherently extremist, while neglecting to acknowledge similar violent and supremacist distortions within Christianity. This intellectual dishonesty overlooks how Christianity, too, has been weaponized for political dominance and fuelled significant acts of terror and discrimination. A prime example is the Ku Klux Klan (KKK), a movement deeply rooted in Christian rhetoric. Cloaked in "Christian purity" and using biblical references and burning crosses, the KKK promoted white Protestant supremacy. It violently targeted African Americans, Jews, Catholics, and immigrants, its theology shaping racial terror for generations. This wasn't a marginal phenomenon but a powerful force in American history. More recently, Christian nationalism represents a subtle yet equally dangerous manifestation. This ideology seeks to fuse national identity with an exclusionary version of Christianity, demanding the state reflect narrow "Christian values." It distorts Christ's message of humility and mercy, replacing it with a hunger for political power and cultural dominance. Its authoritarian tendencies, dominionist theology, exclusion of minorities, and idolization of the nation mirror the very dynamics Dieppe criticizes in his portrayal of Islam. The storming of the US Capitol on January 6, 2021, vividly demonstrated this danger. Rioters carried crosses, invoked Jesus' name, and displayed banners like "Jesus is my Saviour, Trump is my President," betraying the Gospel as thoroughly as ISIS betrays the Quran. Yet, many Christian polemicists who demonize Islam fail to acknowledge this uncomfortable parallel. Christian Identity movements further exemplify this distortion, teaching that white Europeans are the "true Israelites" and weaponizing scripture for racist supremacy—a theological stance that parallels the sectarian abuses Dieppe highlights in Islam, but sanctioned in Christ's name. The core issue, therefore, is not Islam or Christianity inherently, but the universal human tendency to twist sacred texts into tools of supremacy and fear. The true prophetic task for both faiths is to denounce such distortions within their own traditions first. Just as Muslims largely reject ISIS as a perversion of Islam, Christians must reject groups like the KKK, Christian nationalism, and dominionism as betrayals of Christ. To do otherwise is selective outrage, undermining any credible critique of another faith. Extremist groups like ISIS or Al-Qaeda represent a grotesque distortion of Islamic teaching, not its true essence. The Quran explicitly upholds the sanctity of life: "Whoever kills a soul…it is as if he had slain all of humanity; and whoever saves one—it is as if he had saved all of humanity" (5:32). Leading Muslim scholars globally have unequivocally condemned terrorism as a betrayal of their faith. Jesus, too, resisted extremism, advocating for mercy over judgment: "Let the one who is without sin cast the first stone" (John 8:7). His warning against harsh judgment (Matthew 7:1) serves as a rebuke to those who smear entire communities due to the actions of a few. Extremism is not the essence of Islam. It is a universal affliction, feeding on fear, authoritarianism, and the misuse of scripture. Any honest critique must acknowledge this pervasive human failing rather than unjustly blaming an entire religion. A Hermeneutical Argument for Balance: Numerical Symbolism in the Quran While genuine Quranic hermeneutics involves deep linguistic and contextual analysis, the Quran itself, through its intricate literary and potentially numerical patterns, offers powerful symbols of balance, justice, and harmony (al-Mizan). These correspondences are interpreted by many Muslim scholars as illustrative of the equilibrium and moderation (al-Waṣatiyyah) that the faith commands, refuting the notion that the Quran advocates imbalance, intolerance, or extremism. Consider these numerically attested pairs of words, often highlighted by scholars interested in the Quran’s structure: Life (al-Ḥayah) and Death (al-Mawt): Both words appear exactly 145 times in the Quran. This symbolic equality reflects the divine balance between the finite reality of this world and the eternal reality of the next, emphasizing that both are held in divine proportion. Benefit (al-Naf’) and Corruption (al-Fasad): Both words are repeated exactly 50 times. This equality symbolically underscores the Quranic mandate for believers to strive for benefit and actively avoid corruption in all dealings, promoting a balanced, ethical society. This World (al-Dunya) and the Hereafter (al-Akhirah): Both terms are repeated exactly 115 times. This precise numerical parity is interpreted as a call for a balanced approach to life, where the transient world is not overvalued at the expense of preparation for eternity. This is a perfect symbol of moderation, which is a defining characteristic of the Muslim community (Q.2:143). Mercy (Rahman, Raheem): The divine attributes of "Ar-Rahman" (The Most Merciful) and "Ar-Rahim" (The Especially Merciful) appear frequently. Excluding the Basmala (the opening phrase "In the Name of Allah, the Most Gracious, the Most Merciful"), "Ar-Rahman" is mentioned 57 times, and "Ar-Rahim" is mentioned 114 times (the exact number of Surahs or chapters in the Quran). This numerical prominence of mercy directly challenges any essentialisation of Islam as inherently intolerant or aggressive. These precise numerical balances, understood within a broader hermeneutical context, symbolize the Divine ordering of the universe based on justice and moderation. They implicitly call believers to reflect that equilibrium in their interactions with all people, Muslim and non-Muslim alike. The text itself is structured to teach balance, countering any interpretation that promotes imbalance, intolerance, or extremism. Refuting Dieppe’s Four Approaches through a Pluralist Lens: Let us re-examine Dieppe's four approaches through an inclusive, pluralistic, and scripturally grounded perspective: Dieppe suggests that while there may be limited scope for "co-belligerence" with Muslims on certain issues (such as opposition to LGBT ideology), fundamental disagreements about core beliefs limit meaningful collaboration. This perspective is unduly restrictive and overlooks the vast areas where Muslims and Christians can and do work together. A Pluralist Response: True interfaith collaboration goes far beyond narrow political issues. It rests on a shared commitment to the common good, including justice, compassion, peace, and human dignity. Quranic verses like 49:13 ("O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another...") and 5:2 ("And cooperate in righteousness and piety, but do not cooperate in sin and aggression") actively encourage mutual understanding and ethical collaboration. Jesus' command to "love your neighbour as yourself" and the parable of the Good Samaritan compel Christians to seek collaborative solutions with all people of goodwill. Collaboration does not require theological uniformity; it demands shared commitment to ethical and social welfare. Dieppe’s approach to "spiritual warfare" portrays Islam as a false religion that needs to be countered through prayer and action, thereby essentializing Islam as a monolithic adversary. A Pluralist Response: While spiritual reflection and discernment are integral to Christian faith, framing an entire religious community as a monolithic spiritual enemy contradicts the spirit of Christ. Jesus’ words in Matthew 5:44—"But I tell you, love your enemies and pray for those who persecute you"—offer a profoundly different perspective. This encourages Christians to engage with Muslims in a spirit of love, compassion, and understanding, rather than viewing them as adversaries. A truly Christian witness is characterized by humility, service, and patience, seeking to embody Christ’s love rather than demonizing others. Dieppe’s approach to evangelism emphasizes boldly proclaiming the gospel to Muslims, even if it means offending them, citing figures like Hatun Tash who openly denounce Islam. This can be perceived as insensitive and dismissive. A Pluralist Response: Ethical evangelism requires respect for free will, cultural context, and human dignity, echoing the Quranic principle that "there is no compulsion in religion" (2:256). The Quran (16:125) promotes a more nuanced approach to sharing one's faith: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best." Jesus' words in Matthew 7:12, "So in everything, do to others what you would have them do to you," serve as a guiding principle for interfaith dialogue, encouraging mutual respect and empathy. True evangelism in the spirit of Christ is about truthful witness joined to love and humility, as articulated in 1 Peter 3:15: "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect." Dieppe’s call to "confront, expose, and resist" Islam's truth claims can be perceived as confrontational and divisive, often stemming from ignorance and fear. A Pluralist Response: This approach disregards the rich hermeneutical traditions within Islam that interpret scripture in pluralistic, ethical, and contextual ways. The Quran (29:46) promotes a more nuanced approach to interfaith engagement: "And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them." This encourages respectful critique and dialogue, recognizing the diversity within Islam and the complexity of its teachings, while also acknowledging the importance of addressing injustice. Jesus' words in Luke 6:31, "Do to others as you would have them do to you," and Matthew 7:3-5, warning against judgemetalism ("Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye?"), underscore the importance of humility and respect in such engagements. The True Challenge: Ignorance, Fear, and the Politics of Otherisation The article’s underlying tone and calls to "Confront, Expose and Resist" stem from ignorance and fear. Such rhetoric contributes to the "clash of civilizations" narrative that has proven so destructive in global politics. Fear often leads to the otherisation of entire communities, reducing complex individuals to perceived threats. This not only dehumanizes but also creates fertile ground for prejudice and discrimination. Both Christian and Muslim scriptures caution against chauvinism and unjust suspicion (Quran 49:6, 49:11-12; Matthew 7:1-2). The most urgent task for Christians and Muslims in Britain is not to "demolish arguments" against each other, but to collectively embody the highest ethical values of their respective traditions against shared contemporary evils: poverty, economic injustice, social isolation, loneliness, and racial and religious discrimination. Instead of a combative evangelism, a truly Christian witness is characterized by humility, service, and patience. The most powerful testimony against the otherisation of Muslims is the lived example of a Christian who embodies the love and service of Christ, seeking shared solutions rather than confrontation. As Jesus declared, "By this everyone will know that you are my disciples, if you love one another" (John 13:35). This calls for a demonstration of radical, self-sacrificial love that includes the perceived stranger and even the enemy (Matthew 5:44). Towards an Inclusive, Ethical Pluralism: Building Bridges, Not Walls An inclusive, ethical pluralism recognizes that religious identity is not a barricade but a potential bridge. It moves beyond mere tolerance to active affirmation of difference, seeking to understand and collaborate for the common good. This approach demands hermeneutical humility, acknowledging that no single interpretation of sacred texts holds a monopoly on truth, and that diverse interpretations are legitimate within both Christianity and Islam. Just as Christians expect their faith to be represented by the Sermon on the Mount rather than the Crusades, they must extend the same charity to Muslims. Civic engagement, social justice, and advocacy for freedom of belief can and should be pursued without framing Muslims as existential threats. Shared commitment to societal well-being is a legitimate ground for collaboration. For example, both faiths share a commitment to family values, charitable giving, and care for the vulnerable. These areas offer tangible opportunities for joint initiatives that benefit society as a whole. As Rabbi Lord Jonathan Sacks eloquently argued, the dignity of difference lies in recognizing that God delights in diversity, and that our distinct paths can enrich the tapestry of human experience without diminishing the validity of others. A Path Forward Guided by Love and Wisdom Tim Dieppe’s article reflects a prevalent yet flawed narrative: Islam as a monolithic threat to Christianity and national identity. This narrative fundamentally ignores both the ethical mandates of Jesus to love one’s neighbour and the Quranic principles affirming diversity, justice, and respectful engagement. Reducing Muslims to a caricature of extremism violates both interfaith ethics and the hermeneutical integrity of scripture. A responsible Christian approach would combine principled witness with respect, dialogue, and a refusal to essentialise an entire community based on the actions or beliefs of a minority. By embracing the Quranic principles of diversity (49:13; 5:48) and Jesus’ call to love and justice (Matthew 22:39; John 13:34–35), the Church can move from an adversarial posture to one of principled, compassionate witness, building bridges rather than walls in Britain’s plural society. The path forward is one of inclusion, mutual understanding, and the shared pursuit of the common good, united by the universal Golden Rule. Faithful witness in a pluralistic society is not served by insular suspicion, theological one-upmanship, or competitive antagonism. Instead, it flourishes through honest self-examination, critical engagement with one’s own tradition, and solidarity with the vulnerable—be they of one’s own faith or another’s. As Jesus declared: “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9). And as the Quran echoes: “The servants of the Most Merciful are those who walk upon the earth humbly, and when the ignorant address them harshly, they say [words of] peace” (25:63). May these words guide us as we navigate the complexities of Christian-Muslim relations, promoting mutual understanding, respect, and peace. The cultivation of interfaith understanding offers a path toward societies where religious diversity becomes a source of strength rather than division, where difference is met with curiosity rather than fear, and where shared humanity transcends theological boundaries. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. His work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence through Quranic hermeneutics that prioritize human well-being, peace, and progress. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/interfaith-dialogue/interfaith-dialogue-pluralistic-enlightened-tim-dieppe/d/137023 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

Bangladeshi Militants in TTP of Pakistan a New Aspect of Pak-Afghan Confrontation

By New Age Islam Staff Writer 29 September 2025 Bangladeshi militants have joined TTP Main Points: 1. A Bangladeshi militant was killed in Kark in Kyhber Pakhtunkhwa. 2. Another Bangladeshi militant Zubair was killed in North Waziristan in April this year. 3. Bangladeshi militant Saifullah was injured in Pak strike in Paktika, Afghanistan. 4. One more Bangladeshi militant Ibn Taymiyyah was killed in Afghanistan. ----- Last month, the Russian ambassador in Pakistan had disclosed that 23000 foreign militants were present in Afghanistan. This had fuelled the speculation that the ISIS, Al Qaida and militants from central Asian Islamic countries like Tajikistan were present there but nobody had the idea that Bangladeshi militants had joined the terrorist organisations active in Pakistan' s Khyber Pakhtunkhwa. Now, the matter came to light after a Bangladeshi militant associated with the TTP was killed in an operation of the Pakistan 's security forces in Darsha Khel between Kark and Lucky Marwat bordering Afghanistan. After this incident, reports of more Bangladeshi militants who were killed or injured in Pakistani strikes recently emerged. A 21 year old Bangladeshi militant of TTP named Zubair was also killed in North Waziristan in April this year. Zubair had gone to perform Umrah and had joined the TTP upon his return in 2024. Previously, he was associated with the Tablighi Jamat. He was a part of the TTP squad based in Paktika, Afghanistan. According to media reports, all the 15 members of the squad were killed in a Pakistani strike in Paktika recently. Saifullah, a Bangladeshi militant was injured but his minor daughter was killed in the strike along with other Bangladeshi militants Ibn Taymiyyah and Shamin Mahfooz. Another Bangladeshi militant Abrar was killed in Mianwali in Pakistan. According to Saifullah, 8 Bangladeshi militants were present in TTP in 2024. According to media reports, Saifullah was earlier associated with the Bangladeshi militant organisation, an Al Qaida affiliate Jamatul Ansar Bangla, headed by Mullah Jasimuddin who was released from jailed after Muhammad Yunus' s interim government was established. Shamin Mahfooz was also a recruiter and coordinator in TTP. It is understood that Jamatul Ansar Bangla served as a recruiting and training agency for the TTP in Bangladesh. 2016 afterwards, reports of many missing youth, especially university and madrasa students emerged in Bangla media regularly. It was suspected that Shaikh Hasina government agencies were involved in the forced disappearances of the youth. Some of the students were indeed kidnapped by government agencies but in one case, they were found to be radicalised and had reappeared as militants after a few months of their disappearance. Five militants involved in the Holey Artisan Bakery blast in which 29 people had died were university students who had gone missing three months ago. Such disappearances were also reported in 2019 and 2020. Therefore, it became evident that Shaikh Hasina government was not involved in the disappearances of all the youth who went missing after 2016. They were actually radicalised by the militant organisations active in Bangladesh and sent to Afghanistan. After the ouster of Shaikh Hasina and the installation of the interim government headed by Mohammad Yunus, coordination between the militant organisations of Pakistan and Bangladesh became easier under the new agreements of defence and cultural exchanges and collaborations between Pakistan and Bangladesh. In November 24, the Pakistan government announced its scholarship programme for Bangladeshi students. Under this programme, 100 Bangladeshi students would be provided fully funded scholarship each year for the next five years to enable them to pursue higher education in top Pakistani universities. However, the recruitment of Bangladeshi youth in the TTP shows that Bangladeshi militant organisations have exploited the new political set up to radicalise the Bangla youth and send them to Afghanistan to fight in Pakistan for the TTP. According to the Bangladeshi militant Saifullah, a whole squad was headed by him in Afghanistan. Afghanistan's Paktika, Paktia, Khost and Nangarhar have become the hotbed of militancy where the militants of ISIS, Al Qaida and TTP are provided shelter, training and stipends. The TTP leaders and commanders are provided houses, cars and security by the Afghan government. The Pakistan government claims to have given material proofs of all this to the Taliban government. Since, the militants involved in the Holey artisan bakery were all university students, the scholarship programme of the Pakistan government may be a safe platform for Bangladesh's militant organisations to push radicalised youth into Pakistan for militancy. The involvement of the Pakistani lobby inside Bangla army may not be ruled out in the recruitment of Bangla youth into the TTP or the ISIS. The Taliban claims that the ISIS Khorasan is based in Pakistan while Pakistan claims that IS-K operates from Afghanistan. The truth is that the ISIS operates both from Pakistan and Afghanistan. In Pakistan, the ISIS enjoys the support from the ISI and the Pakistan army as it fought along with Pak security forces against the Baloch rebels in Balochistan. In July this year, four ISIS militants were arrested by the Nigerian counterterrorism forces for supplying arms and giving training to Boko Haram. However, Mohammad Ahsani alias Anwar Tajik involved in 2022 Peshawar Imam Bargahs attack killing 60 people was killed in Mazar Sharif in Afghanistan. Thus, both the countries have harboured TTP, ISIS and Al Qaida terrorists for political objectives and the entire Pak-Afghan region has now become a terrorism hub for which more and more youth are needed. Therefore, youth from Bangladesh, Tajikistan and other Central Asian countries will be roped in by the militant organisations. Since Iran and Pakistan have sent back more than 30 lakh Afghan refugees from their land to Afghanistan, more displaced Afghan youth will be compelled to join militant organisations as Taliban government of Afghanistan cannot generate employment for this additional population. The Taliban government will not allow their girls and women to work for livelihood under their anti-women and anti-education policy. The economic crisis and political instability in Bangladesh will compel more Bangladeshi youth to embark on the path of militancy and head to Afghanistan and Pakistan because the Yunus government has not left the scope of economic growth for them. Therefore, Afghanistan and Pakistan are heading towards a graver crisis of civil disturbances and militancy in the times to come. URL: https://www.newageislam.com/islam-terrorism-jihad/bangladeshi-militants-ttp-pakistan-pak-afghan/d/137022 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

Sufism: A Path to Divine Love and Inner Peace

By Sahil Razvi, New Age Islam 29 September 2025 Sufism offers a timeless path to connect with Allah, heal your heart, and find peace. Embrace Divine Love to cultivate joy, authenticity, and spiritual growth, transforming your life with gentle yet powerful wisdom, no matter the circumstances. Main Points: 1. Sufism links you directly to Allah, filling your heart with pure love. 2. It heals emotional wounds, fostering peace and joy. 3. Encourages honesty, sincerity, and meaningful life changes. 4. Helps you stay calm amid life’s challenges. 5. Leads to profound spiritual states through devotion. ------ What does your heart truly long for? Maybe you’re searching for deeper love, joy, or ease in your life. Perhaps you want to navigate life’s unpredictable ups and downs without feeling too shaken. Or maybe you sense there’s something meaningful inside you, waiting to be uncovered or expressed, but you’re unsure how to reach it.Take heart, you’re not alone in this quest. Sometimes, it’s tough to hold on to love and joy amid constant changes. How do people find true contentment, you wonder? You’ve likely tried different approaches to figure this out. Maybe you’ve explored meditation, gone for therapy, followed strict diets, worked out, or even numbed yourself through overeating or endless scrolling. You may have chanted positive affirmations, hoping they would work wonders. But if, after all that, you still feel unfulfilled, it’s easy to think you’re missing something important. Life isn’t always a smooth journey, The good news is that you can cultivate love and joy in your life, no matter what’s happening around you. We’re here to help you with that. Maybe you don’t need to struggle so hard to “fix” yourself. In this ever-changing world, some truths remain constant. Sufism, rooted in prophetic and mystical knowledge, offers a timeless way to understand the world, yourself, and the Divine Mystery that flows through all things. By embracing this wisdom, you can find love, healing, peace, guidance, and purpose. Sufism is fundamentally about connecting directly to the Divine, known in Arabic as Allah. This connection opens your heart, allowing it to receive what it has always desired: pure, Divine love. When this love enters, it begins to heal the wounded parts of your heart, those areas that have caused division, despair, or pain. It lights a path of peace, awakening, freedom, and unity with God’s love. Sufism is gentle because it’s rooted in Divine Love, making you feel safe and supported. Yet, it’s also powerful, as it was revealed by God to a prophet, similar to Christianity and Judaism. Those who are drawn to our Sufi path often feel attracted to both its strength and softness, though it’s usually the loving aspect that first captures their hearts. When you commit to an ongoing, conscious relationship with Allah and choose Sidi as your guide (with our current Murshids as your teachers), your life will begin to transform. It might feel a bit like an earthquake at times, but trust us, it’s the best kind of shake-up! How Sufism Can Transform Your Life Here’s how walking the Sufi path can change your life: • Feel More Love. Sufism deepens your ability to feel love, empathy, compassion, joy, happiness, peace, and yes, even more love. It’s as if your heart expands to hold all these beautiful feelings. • Clean Up Your Behaviour. When you choose this path, you make a sacred vow with one of our teachers. In this promise, you commit to being honest, sincere, and living uprightly. You pledge not to steal, lie, or betray anyone’s trust. It’s a serious oath, Once you take it, you’ll start noticing areas where you’re out of sync with this vow, and, you’ll be guided to act in a more lovely, honourable way. • Be More Authentic. As you feel Divine Love more deeply and refine your behaviour, you’ll see clearly which parts of your life aren’t working. Some people switch jobs or careers, while others dive into new hobbies, interests, or experiences. These changes might happen quickly or unfold over months or years. There’s no rush, you’ll know when the time is right. • Experience Greater Joy and Peace. As your heart becomes more authentic and beautiful, it can hold more positive emotions and states. You’ll feel more joy, gratitude, love, happiness, and fulfilment because your heart’s capacity for these emotions grows stronger. • Stay at Peace, No Matter What. As you journey deeper, you’ll find a place within yourself where you remain calm and peaceful, whether life is smooth or stormy. This inner peace is what we all aspire to. • Experience Lofty Spiritual States. At any point in your devoted relationship with Allah, Most High, you may be blessed with higher spiritual states or stations. These are gifts from the Divine, given to those He chooses. Our guide, Sidi, always said to keep moving forward, no matter how beautiful or ecstatic a state feels. And trust us, these states don’t come when you’re chasing them! If your heart is calling for something deeper, Sufism might be the path to guide you there. It’s a journey of love, healing, and awakening, one that helps you connect with the Divine and find peace in a chaotic world. So, keep walking, and let the light of Divine Love show you the way! ---- 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-society/sufism-divine-love-inner-peace/d/137021 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

Anatomy of “I love Muhammad” Communal Riots in India

By Syed Ali Mujtaba, New Age Islam 29 September 2025 “I love Muhammad,” a new brand of communal violence against the Muslims is reported from several north Indian cities. This is yet another form of violence against Muslims invented under the Modi rule. The others being, violence for the sake of protection of the cows (Gau-Raksha), interfaith marriage violence (love Jihad), violence for not chanting ‘Jai Shri Ram’, violence on the occasion of Ram Navami, Baqrid, etc. These are all Modi-era invented violence against the Muslims in India. The new addition is: ‘I love Muhammad.’ This has occurred during the ‘Miladun-Nabi’, procession to celebrate the birthday of Prophet Muhammad (may peace be upon him). Since time immemorial, Muslims have taken out a procession on the Milad-un-Nabi day, and it has always remained peaceful throughout the history of Muslims' presence in India. Muslims have no ill-will or hatred against anyone while taking out such a procession as a mark of obeisance to their holy Prophet. The procession normally starts from a mosque and, after taking a round of the Muslim locality, ends up at the same place. Normally, the faithful during the procession hold green flags and wear green turbans or caps and walk together with the chanting of the verses of the holy Quran that are in praise of the founder of the Islamic faith. The civil administration is well aware of the activities of the Muslim procession, and they make elaborate arrangements so that this event passes off peacefully. The exception was September 5, 2005, when, for the first time, a peaceful procession was attacked in Kanpur and the Muslims were brutalized for taking out the procession in love of their Prophet. The Kanpur incident saw a repeat in Bareli, Barabanki, and Mau district in UP, and in Kashipur in Udham Singh Nagar district in Uttarakhand, and other places. True to the adage, “unless lions don’t have their own historians, the story of the hunt will always eulogize the hunters,” the media reportedly blamed the Muslims for the purported violence during the procession. The narrative was that Muslims had taken out the procession without administrative approval and went berserk and attacked the police during the procession. This led to the retaliation by the police, and they had to show the highhandedness to control the law and order situation. This pulp fiction was easily gulped by those who believe that Muslims are the source of all the problems in India. However, the truth is that some Hindutva lumpens were planted by the administration to disturb the peaceful procession. They were tasked to desecrate the banners saying “I love Muhammad.” This was evident as the Muslims in the procession found their banners being torn and trampled, local sources reported. Interestingly, some mischievous elements put up Hindu banners that said “I love Mahadev.” All this incensed the Muslims, and they did what they could to assuage their anger and frustration against the signs of intolerance that they faced. This was enough for the police to swing into action and attack the Muslims with full force. They conducted a door-to-door search of the Muslims and arrested them with vengeance on several charges. State terrorism was at its best display in the arrests of Muslims in the aftermath of the “I love Muhammad” procession. Poor Muslims who have been victim of ‘bulldozer raj’ by the UP administration were now subjected to unlimited humiliation for loving their prophet and taking out a procession to celebrate his birthday. It is a known fact that the state administration is aware of any anti-social activity taking place in such an event. They have CID and other informants to alert them well in advance to handle any such eventuality. The administration takes the community leaders into confidence and makes elaborate arrangements to maintain peace and tranquility during such an event. However, all such administrative preparedness was found missing in handling the procession “I love Muhammad.” What is apparent in this event is a conspiracy being hatched to brutalize the Muslims and rob them of their joy to celebrate the birthday of their holy prophet. This conspiracy was hatched with the help of anti-social elements, and there are numerous such cases in the public domain. Several studies have been done to show how anti-Muslim riots are engineered in India. Scholars like Paul Brass, Ashutosh Varshney, Steven Wilkinson, and others have come up with their studies that tell how riots are a political tool to maintain ethno-religious divisions in India. They have argued that political dynamics and electoral incentives are key factors in triggering communal riots in India. However, hardly any study is being done on why Muslims are chosen to become victims of the communal riots. The state's brutality against the Muslims is reported from the theatre of communal riot in India. This reflects how deeply rooted anti- Muslim feelings have been injected into the minds of Indian society. The plausible logic of the fresh communal riots could be the BJP government’s failure, which has led to engineering such a riot to divert the attention of the people. To escape the blame for their incompetence and shortcomings, such soft targets as Muslims are made scapegoats. Secondly, Indian Muslims' anger against the BJP rule is at its zenith. The recent judgment of the Supreme Court on the Waqf Amendment Act has further incensed the Muslims. Indian Muslims are fed up with the BJP government's highhandedness against them to save its skin. The brutalization of Muslims on the slightest pretext is a new normal in India. ----- Syed Ali Mujtaba is a journalist based in Chennai. URL: https://www.newageislam.com/islam-politics/anatomy-muhammad-communal-riots-india/d/137020 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

Success of Ideological Movements: Discipline and Consistency

By Dr. Zafar Darik Qasmi, New Age Islam 29 September 2025 Abstract: This article highlights the role of ideology in shaping movements and individuals. Positive ideologies like those of Nelson Mandela and Gandhi left lasting impacts through peace, non-violence, and sacrifice. The success of RSS is explained by its discipline, consistency, and focus on ideology rather than emotional slogans. In contrast, many Muslim movements declined due to internal conflict, unclear goals, and self-interest. The article also distinguishes between Hinduism, a tolerant spiritual tradition, and Hindutva, an ideological-political concept. The author concludes that ideologies must promote peace, unity, and social welfare, not hatred or division. Main Points: 1. Strong ideologies shape movements and personalities, ensuring long-term relevance. 2. Mandela and Gandhi proved peace and non-violence bring lasting change. 3. RSS succeeded through discipline, consistency, and ideological commitment. 4. Muslim movements failed due to conflict, selfishness, and unclear goals. 5. Ideology must promote unity, peace, and welfare, not social division. ------ The identity of any movement, organisation, or individual is based on their thoughts and ideologies. Movements and personalities that rise based on their ideology, even if their ideas are against the majority, still remain relevant in some way and are studied and discussed in society. It is true, however, that movements with positive and constructive ideas tend to have a long-lasting impact on society, unlike those with negative or destructive agendas. When we look at this principle from a global perspective, we find many movements and individuals who are still known today because of their constructive ideologies. Among such personalities, one historical name stands out — Nelson Mandela from South Africa. Though no longer physically present, he spent his life fighting against oppression, injustice, and racial discrimination. He was the first black President of South Africa, and through his leadership, patience, and sacrifices, he reminded the world of the importance of peace and human rights. Racial discrimination was a cruel system in which black people were treated unfairly based on the colour of their skin. Mandela protested peacefully against this system, and as a result, was imprisoned in 1962. He remained in jail for 27 years. After his release in 1990, Mandela promoted peace and reconciliation. In 1994, South Africa held its first free elections, and Mandela was elected as the first black president. He served only one term and then stepped down voluntarily. In 1993, he was awarded the Nobel Peace Prize. His struggle, sacrifice, and love for humanity will always be remembered. Similarly, when we look at the history of India, we see many personalities whose ideas are still alive and have shaped India’s democratic and secular identity. One such personality is Mohandas Karamchand Gandhi, known as the Father of the Nation. His principle of non-violence (Ahimsa) is timeless and meaningful. The sacrifices he made for the freedom of India are truly unmatched. In short, it is ideology and thought that give a unique identity to movements and individuals. Without it, neither movements nor individuals hold much significance. The popularity or failure of a movement depends entirely on its ideological strength. Let us now also look at the Rashtriya Swayamsevak Sangh (RSS), an organisation known for its ideological position. It has existed for nearly a century, during which it has consistently propagated its ideas and philosophy. Today, there is hardly any village in India where RSS ideology has not reached. Over these hundred years, RSS has spread its message throughout India. This raises the question — why have most other organisations or movements failed, whereas RSS continues not only to survive but also to grow? The answer lies in its discipline, dedication, and focus on ideology. RSS remained committed to its mission and ideas. It did not rely on emotional slogans or mass rallies but continued its work quietly and consistently — and the results are visible today. Even those who do not agree with RSS ideologically admit that it is a powerful presence in India today. It would not be wrong to say that RSS has successfully established its presence in the Indian socio-political landscape. Remember — for any movement to succeed and reach its goals, it is not about how much time it takes, but about how sincerely and consistently its members work. History shows that movements which failed did so because their members became self-serving or lost their sense of purpose and dedication. In the context of the Muslim community, there is a need for self-reflection. We must acknowledge, honestly, how the desire for power has led to the failure of many movements. Even the few that still exist are breathing their last due to internal conflict, division, and lack of clear goals. When a movement has no clear mission, it often starts with enthusiasm but ends in disappointment. Those who have studied the history of RSS know that from the day it was founded, RSS has stayed focused on its mission and goals without turning back. Today, it is celebrating its centenary. Its current leader, Dr Mohan Bhagwat, has also contributed significantly in promoting RSS ideology. To understand what RSS stands for and what its ideology is, it is important to read the works of former leaders of RSS, particularly the books: "We, or Our Nationhood Defined" “Bunch of Thoughts” The RSS ideology is best known through the concept of Hindutva, which is its core belief. At this point, it is important to explain that Hindutva and Hinduism (Hindu Dharma) are two very different concepts. While they may sound similar, they are fundamentally different in their philosophy and approach. Hinduism (also known as Sanatan Dharma) is an ancient religious and philosophical tradition that spans thousands of years. It is not based on a single book or prophet but on a broad range of texts such as the Vedas, Upanishads, Ramayana, Mahabharata, and Bhagavad Gita. Hinduism promotes pluralism, tolerance, and freedom of worship. Key concepts include Karma (action), Dharma (duty), Moksha (liberation), and respect for diverse paths. It is a flexible and inclusive way of life. On the other hand, Hindutva is a political and ideological movement that differs from the spiritual and cultural essence of Hinduism. To fully understand Hindutva, one must study the literature produced by RSS leaders. In conclusion, ideology plays a vital role in defining the identity of individuals and movements. Its importance is not limited to social contexts but extends to the fields of academia, research, and intellectual discourse. Many scholars are remembered not just for their work, but for their positive and original ideas. Ideologies have their own significance. When individuals or movements adopt an ideology, it enhances their stature. However, one must always ensure that the ideology does not lead to division or hatred in society. An ideology should only be promoted when it benefits the community and promotes peace and harmony. Any ideology that causes social discord — no matter how powerfully or beautifully presented — will ultimately be rejected. Hence, while promoting any philosophy, it is essential to keep the welfare of society in mind. ----- Dr. Zafar Darik Qasmi is an author and a New Age Islam Regular Columnist. URL: https://www.newageislam.com/interfaith-dialogue/ideological-movements-discipline-consistency/d/137019 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

Indian Constitution and Social Justice: An Overview

By Ram Puniyani for New Age Islam 29 September 2025 Indian society has been riddled with many inequalities. There are some forces who want to do away with the Indian constitution. It is an instrument towards social struggle for equality. On one hand there have been patriarchal values, glorified in the scriptures, on the other the Varna-Caste, has been legitimized in the society sanctified again by the Holy books. Varna-Caste inequalities find their mention form times immemorial and continue till today. The first major opposition to this caste inequality, for social equality, for social justice was articulated by Lord Gautama Buddha. His central teaching was Equality, Samataa. It did influence the social system to some extent. Later the counter revolution by Brahmanical forces re-established the caste hierarchy in a rigid way. In medieval times during Kingdoms, the inequality persisted. Saints like Kabir, Namdeo, Tukaram and Narsi Mehta articulated the pangs of caste inequality. In Kerala Narayan Guru started a major movement against the caste system. With advent of British and introduction of Modern education, the likes of Jotirao Phule and Savitribai Phule took the big step against caste and gender inequality, towards social justice by starting schools for Dalits and women. This was followed up by Babasaheb Ambedkar, who strove for social equality through agitations like Chavdar Talab movement, Kalaram Mandir Movement and by getting Manusmriti burnt. He started Bahujan Hitakarini Sabha and Schedule Caste federation running parallel with freedom movement. After Poona Pact, Gandhi initiated a major move for social equality by moving from village to village with the agenda of Temple entry for Dalits and co-dining with the dalits. No less important were the efforts of Periyar Ramasami who initiated ‘Self Respect Movement’. With freedom came the formation of Constituent Assembly. The father of the Nation, Mahatma Gandhi suggested the name of Babasaheb Ambedkar as the Chief of drafting committee of the Constitution. Ambedkar’s dedicated and committed work ensured that the provisions of equality, social justice and affirmative action for weaker section find their place in the Constitution. Right from beginning the term, ‘We the people of India’ hints at an inclusive charter which will take care of weaker sections of society. The Constituent Assembly reflected the values of social justice of the freedom movement and the debates of this Assembly had a very positive tone for social justice. It is because of this that various provisions, including the provisions against untouchability and provisions for reservations, affirmative action became the spinal cord of this charter of Indian people. In addition to the classic ‘Liberty, Equality and Fraternity, we have ‘Justice’ in our Preamble. This term indicates three major forms of justice, social, economic and political. This is achieved through different provisions of Fundamental Rights and Directive Principles. Social justice stands for equal treatment of all the citizens irrespective of any social distinction based on caste, color, race, religion, sex and so on. “It means absence of privileges being extended to any particular section of the society, and improvement in the conditions of backward classes (SCs, STs, and OBCs) and women. Economic justice denotes on the non- discrimination between people on the basis of economic factors. It involves the elimination of glaring in equalities in wealth, income and property. A combination of social justice and economic justice denotes what is known as ‘distributive justice’. Political justice implies that all citizens should have equal political rights, equal voice in the government. The ideal of justice- social, economic and political- has been taken from the Russian Revaluation (1917).” Then we have other provisions “The following provisions of the chapter on Fundamental Rights ensure civic equality: a) Equality before the Law (Article 14). b) Prohibition of discrimination on grounds of religion, race, caste, sex of place of birth (Article 15). c) Equality of opportunity in matters of public employment (Article 16). d) Abolition of untouchability (Article 17). e) Abolition of titles (Article 18).” (2) These lay the foundation for eradication of the ills which persist due to the caste system. The social movements have to be backed by the provisions of law so that the effective implementation of the concept of social justice can be achieved. Social justice is a very comprehensive term. So, as former Chief Justice Gajendragadkar points out "In this sense social justice holds the aims of equal opportunity to every citizen in the matter of social & economical activities and to prevent inequalities". Further to this the constitution has provisions which ensure the effective implementation of the deeper ideology of social justice, “Under Article 15(4) the state shall make any special provision for the advancement of any socially and educationally backward classes of citizen or for the scheduled castes, and the Scheduled tribes and in the same manner by accepting the opportunity of equality to employment under state in Article 16 (1), it has excepted the principle of equalization under Article 16(4). If it is in the opinion of the state that any class of the citizens has not adequately representation under state employment, state shall make any provision for the reservation of appointments. According to Art 46 the State shall promote with special care the educational and economic interests of weaker sections of the people, and in particular, of the scheduled castes and the scheduled tribes, and shall protect them from social injustice and all forms of exploitation.” Currently we are witnessing a situation where those opposing the very concept of social justice are openly demanding the changing of Indian Constitution like late Bibek Debroy, the Chief of economic Advisory committee of the Prime Minster and many others. As per him, since the Supreme Court has ruled that the executive cannot change its basic structure and it has outlived its time, we should prepare for a new Constitution. More importantly he says this Constitution is a colonial legacy and questions various provisions of the same, particularly the values of socialism, secularism, justice, equality and liberty. There are other ideologues of Hindu Right wing who are arguing that India is a Civilizational state, (Meaning values of Vedas and Manu smriti) and Constitution cannot be above that. How do we define civilization? The clear-cut articulation of these worthies is that (Brahmanical) Hinduism is the core civilization of India. “They are blaming Left historians for distorting the interpretation of history by giving importance to Islam, and particularly Muslims, more particularly Mughals. They are very pained that Hindu kings like those of Chola dynasty are underrepresented in our national discourse while alien Mughals are given larger space in our historical accounts.” The need today is to ensure that Indian Constitution with its provisions of social justice are not only protected but also promoted in times to come. URL: https://www.newageislam.com/current-affairs/indian-constitution-social-justice/d/137018 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

Mariyumma Maliekkal: Kerala's Pride for Women's Learning and Social Unity

By Afroz Khan, New Age Islam 29 September 2025 Maliekkal Mariyamma, born in 1925 in Kerala, defied conservative norms to pursue English education. Facing harassment, she persevered, becoming a champion for women's education and empowerment. She fought social evils like dowry, promoted harmony, and left a lasting legacy until her death in 2022. Main Points: 1. Mariyumma defied conservative norms to learn English in 1938. 2. Faced harassment but persevered with family support. 3. Championed girls' education and adult literacy programs. 4. Established self-help groups for women's financial independence. 5. Fought dowry and promoted social harmony. ----- "She always stood with progressive forces and emerged as an icon of secularism," Kerala Chief Minister Pinarayi Vijayan said these words about Maliekkal Mariyamma. Maliekkal Mariyamma was born in Kerala in 1925. Her father's name was O.V. Abdullah, and mother's name was Manjumma. O.V. Abdullah was a learned man, fluent in six languages, and a respected religious scholar and leader of the Muslim community. He, along with his wife, actively participated in the Khilafat Movement. O.V. Abdullah enrolled his daughter Mariyumma in an English convent school. In today’s context, this might not seem like a significant step, but in 1938, this decision was regarded as highly courageous. During that era, within Muslim society, learning only the Arabic language was permitted and studying any other language faced opposition. Initially, Mariyumma struggled with the English language, but her father arranged tuition for her, and within a short period, Mariyumma mastered the English language. She Said “Having studied in a Malayalam-medium school in the lower primary section, the English language troubled me awfully in the initial days,” Mariyumma was the sole Muslim girl among 200 students at Sacred Heart High School, Thalassery. Her pursuit of English education led to numerous challenges for her. While speaking about this in her interview, she shared that when she used to walk to school, people along the route would harass and insult her greatly. When Mariyumma visited her aunt’s house for lunch, people in the vicinity would throw stones at her. To resolve this ordeal for his daughter, Mariyumma’s father arranged for her meals to be provided at the school itself. The school management also extended full support and provided her with a separate room for prayer. Mariyamma’s father, O.V. Abdullah, and her grandmother, Puthiyamaliyakkal Kunhachumma, were her rock-solid support, giving her the courage to tackle the difficulties in her education. They stood like a protective shield between the conservative society and their daughter’s pursuit of learning. In 1943, Mariyamma successfully cleared the fifth grade through the English medium, a significant achievement, as during that era, the fifth grade was considered equivalent to today’s tenth grade. As Mariyumma grew older, her social work also widened in scope. Mariyumma became the torchbearer of Kerala’s progressive Muslim community. She spearheaded numerous campaigns to promote formal education for girls and put in tireless efforts to ensure their enrolment in schools. She also initiated adult education programmes for women, offering those who missed out on education in their childhood a second opportunity to learn. Besides focusing on women’s education, Mariyumma set up self-help groups to provide them with employment opportunities and encourage community participation, empowering them to develop skills and become self-reliant. These self-help groups served as a platform for women, enabling many to achieve financial independence. Through Mariyumma’s efforts, women not only acquired financial skills but also contributed financial support to their families. These groups also acted as hubs for women to sharpen their skills. Mariyumma always took an active role in addressing women’s issues. The dowry system, a widespread curse in Indian society, has ruined the lives of countless women. She also spearheaded movements against this social evil and motivated people to steer clear of it. Mariyumma also worked tirelessly to promote social harmony by rooting out discrimination prevalent in society. Her entire life was devoted to the service of society. Mariyumma’s home, ‘Tharavadu’, was a bustling centre of social activities, and eminent personalities like K.P. Keshava Menon, Panampilly Govinda Menon, and A.V. Kuttimalu Amma were regular visitors. Mariyumma delivered a speech in English at Mananchira in Kozhikode in the presence of a distinguished leader like Sheikh Abdullah. She passed away on August 5, 2022, at the ripe old age of 95. Kerala Chief Minister Pinarayi Vijayan said on her demise, “We have lost a towering figure who left an unforgettable mark on the history of Thalassery. Overcoming the shackles of conservatism, she mastered English and became a beacon of inspiration for others. She fought tirelessly for the education rights of Muslim girls. Always a progressive soul, she was also a symbol of religious harmony. Her passing has cast a pall of grief over a generation and a region.” Mariyumma was a prominent and influential figure in Kerala. She was a leading light in women’s empowerment. She faced numerous challenges in her pursuit of education and, having become educated, worked relentlessly for the education of other women. She campaigned vigorously against social evils, provided self-employment opportunities to many women, and dedicated her life to building a more equitable and just society for all. Her contributions will continue to inspire generations to strive for social justice and empowerment. ---- Afroz Khan is a teacher by profession, focusing on writings about women and Islam. She holds a Bachelor’s degree in Education URL: https://www.newageislam.com/islamic-personalities/mariyumma-maliekkal-kerala-women-social-unity/d/137017 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

Too Much Sanity May Be Madness

By Sumit Paul, New Age Islam 29 September 2025 Miguel de Cervantes Saavedra was a renowned Spanish writer and author, widely considered as one of the greatest literary figures in the Spanish language and world literature. He was born on September 29, 1547 in Alcalá de Henares, Spain, and lived through a period of immense cultural and historical significance. After the Bard of Avon, Cervantes is said to be the second most quoted writer in the western world. Two of his most famous quotes are: Too much sanity may be madness. And maddest of all, to see life as it is and not as it should be! AND Time ripens all things; no man is born wise. In the first quote, Miguel De Cervantes highlights the fine line between sanity and madness. He suggests that excessively clinging to rationality and reason can lead to a form of madness, perhaps indicating that strict adherence to societal norms and expectations may restrict one's ability to experience the fullness of life. Extreme meticulousness is both a malady and madness. Cervantes further emphasizes that the height of madness lies in perceiving life solely as it is, devoid of any idealistic notions or aspirations. By urging us to see life as it should be, he encourages us not to settle but to strive for something greater, ultimately hinting at the power of imagination and the importance of daring to dream beyond the confines of reality. To quote Allama Iqbal, "Acchha Hai Dil Ke Saath Rahe Paasban-E-Aql / Lekin Kabhi-Kabhi Ise Tanha Bhi Chhod De" (Heart and brain make a great combination but let them stay apart on some occasion). The profound statement by Miguel De Cervantes, "Time ripens all things; no man is born wise," encapsulates a fundamental truth about the human condition. Cervantes acknowledges that wisdom is not an innate quality, but rather a product of experience, maturity, and the passage of time. It emphasizes the idea that wisdom is a continuous process of growth and development that unfolds over the course of our lives. This quote reminds us that knowledge is acquired through the lessons we learn, the hurdles we overcome, and the mistakes we make. It serves as a powerful reminder to approach life with a sense of curiosity and openness, recognizing that wisdom takes time to cultivate and blossom. Time makes things sublime. Urdu poet Nawab Mustafa Khan Shefta aptly wrote, "Hoti Hai Aqlmandi Saath Waqt Ke Haasil / Koi Hota Nahin Jahan Mein Paidaishi Aaqil " (Intelligence comes with time/ No one in this world is born intelligent). It must be mentioned that Ghalib discarded this couplet. Somehow it survived. Shefta was Mirza Ghalib's close friend and patron. Ghalib was also his Ustaad when Shefta wrote Persian poetry (under his Takhallus, Hasrati) and he sought Islah (Tarmeem or advice) from his own Urdu poetry from Momin. Call it a coincidence or a quirk of fate, both were born on December 27 and passed away in the same year, 1869. ----- 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/sanity-madness/d/137016 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 Shams Faqir: The Eminent Sufi Poet of Kashmir

By Altamash Ali, New Age Islam 27 September 2025. Shams Faqir (1843–1901), a Kashmiri Sufi poet, crafted timeless verses blending divine love, Islamic teachings, and universal spirituality. Linked to the Qādiriyyah order, his musical poetry, like Khas-ul-Khas, guides seekers. His shrine in Kresh-Poora and works like Majkoora remain culturally significant. Main Points: 1. Shams Faqir (1843–1901), born Muhammad Siddiq Bhat, is a beloved Kashmiri poet known for timeless, divine love-filled verses. 2. Tied to Qādiriyyah order, yet his poem “Shamso aeshqas chhuni syilsyil” stresses love beyond sects, valuing a guide. 3. His Kashmiri verses, like “Jātas sipatas chhāy milwān”, blend lyricism and Sufi unity with universal appeal. 4. Devout Muslim, his work, like “Lā ‘ilāha ‘illā llāh”, emphasizes tawhīd and humility. 5. Part of Kashmir’s Sufi golden age, his Majkoora and Kresh-Poora shrine remain influential. ---- Hazrat Shams Faqir, born Muhammad Siddiq Bhat, is one of the most revered Sufi poets of nineteenth-century Kashmir. His spiritual verses, imbued with divine love and mystical insight, have transcended the boundaries of time, earning him a cherished place in Kashmiri literature and culture. Known for their musicality, profound philosophy, and universal appeal, Shams Faqir’s poems encapsulate the essence of Sufi teachings while reflecting the socio-cultural ethos of Kashmir. His poetry is a harmonious blend of local and universal elements, evoking a deep sense of spiritual longing and divine connection among readers and listeners. This article explores Shams Faqir’s life, his poetic contributions, his Sufi philosophy, and his enduring legacy, interwoven with translations of his poetry in Indian English. Shams Faqir was born in 1843 in the Chinkral Mohalla of Habba Kadal, Srinagar, into a humble family. Growing up in poverty, he did not receive formal education, yet his innate curiosity and spiritual inclination led him to the path of Sufism. The socio-political landscape of Kashmir during the Dogra rule (1846–1947) was turbulent, marked by economic hardships and social inequalities. Despite these challenges, Shams found solace in spirituality and became a disciple of the renowned Sufi poet Naima Sahib. Under Naima Sahib’s guidance, Shams imbibed the principles of Sufism, particularly the Qādiriyyah order, which emphasized divine love, humility, and devotion. Shams spent his later years in Kresh-Poora village, Budgam district, where his shrine remains a place of pilgrimage for devotees. His life was a testament to simplicity and devotion, embodying the Sufi ideals of detachment from worldly desires and immersion in the divine. His spiritual journey shaped his poetry, which became a medium to express his ecstatic love for God and guide others on the path of righteousness. Shams Faqir is often associated with the Qadiriyya Sufi order, founded by Shaikh Abdul Qadir Jilani. This connection is evident from his use of the term “Qādirī” in one of his poems and his references to Shaykh Abdul Qādir as “Dastgir” (the helper) in his work 'Merajnama', which narrates the heavenly journey of Prophet Muhammad (peace be upon him). However, Shams’ poetry also reflects a transcendence beyond sectarian boundaries, as seen in his famous verse: Shamso Aeshqas Chhuni Syilsyil; Hosh Kar Yuth Nov Gatshakh Gāefil.” This line suggests that Shams believed true love for God surpasses the confines of any specific Sufi order. While he respected the Qādiriyyah tradition, his poetry emphasizes a universal spiritual path rooted in devotion and self-awareness. He underscores the importance of a spiritual guide (Murshid), who leads the seeker toward divine truth. In one of his poems, he writes: “Murshid-E-Kāmil Chhu Rahnumā, Yus Dilas Dyut Tshāy Sabaqa” This reflects his belief that spiritual discipline under a knowledgeable teacher is essential for attaining closeness to God. Shams Faqir’s poetry is a cornerstone of Kashmiri Sufi literature, celebrated for its lyrical beauty, rhythmic flow, and profound spiritual insights. Written primarily in Kashmiri, his verses incorporate elements of Persian, Arabic, and Sanskrit, reflecting the linguistic richness of nineteenth-century Kashmir. His poetry is characterized by musicality, rhyme, alliteration, consonance, and repetition, creating a mesmerizing effect on readers and listeners. The universal themes of love, surrender, and the quest for divine truth make his works timeless. One of his iconic poems, 'Khas-ul-Khassan' encapsulates the Sufi concept of unity with the divine: “Jatas Sipatas Chhay Milwan, Khas-Ul-Khas Chhu Manj Khassan" This line speaks of the dissolution of the self into the divine, a central tenet of Sufism. Shams’ poetry often explores the stages (maqāmāt) and states (ahwāl) of the spiritual journey, guiding the seeker toward the ultimate truth (al-Haqq) Another powerful verse reflects his role as a spiritual guideb “Vanay-Yo Sīr-E-Asrār, Yinov Āsakh Vobīly” Here, Shams positions himself as a teacher, urging the seeker to remain steadfast on the spiritual path. His poetry is not merely an artistic expression but a roadmap for spiritual seekers, blending ecstasy with instruction. As a devout Muslim, Shams Faqir viewed Islam as a complete and disciplined way of life that prevents one from straying. His poetry is deeply rooted in Islamic teachings, particularly the concept of Tawhid (the oneness of God). In one of his verses, he eloquently expresses this belief: “Lā ‘Ilāha ‘Illā Llāh Sar Tshīy Kartan Nafī-Isbātaye. Al-Ḥamdu Lillāh Dīn Zorāwār” This line underscores the centrality of tawhīd in Shams’ philosophy, emphasizing that adherence to Islamic principles leads to spiritual fulfillment. His poetry bridges Islam and Sufism, portraying divine love as the essence of faith. He believed that the path to God lies in surrendering the ego and embracing humility, as reflected in his verse: “Nafs Chhu Dushman-E-Azal, Tshāy Chhu Dilas Tamām” Shams’ ability to weave Islamic teachings with Sufi mysticism makes his poetry a unique contribution to Kashmiri literature, appealing to both religious and spiritual audiences. The nineteenth century is regarded as the golden age of Kashmiri Sufi poetry, a period that produced luminaries like Hazrat Shams Faqir, Shah Ghafoor, Wahab Khar, Rehman Dar, Sooch Kral, and Naima Sahib. This era was marked by a flourishing of mystical poetry that combined local Kashmiri traditions with universal spiritual themes. Shams Faqir’s work stands out for its accessibility and emotional depth, making it a vital part of Kashmiri cultural heritage. His poems, such as Majkoorabhave gained immense popularity in recent years, often performed by Kashmiri folk singers. The musical quality of his verses, combined with their spiritual resonance, has ensured their enduring appeal. For instance, in Majkoora he writes “Majkoora Chhuy Dilas Andar, Tshāy Chhu Yār-E-Wafādār.” This line captures the intimate relationship between the seeker and the divine, a recurring theme in Shams’ poetry. His ability to blend local imagery, such as rivers, mountains, and the Kashmiri landscape, with universal spiritual metaphors creates a unique poetic voice that resonates across cultures. Shams Faqir passed away in 1901, but his legacy endures through his poetry and teachings. His works have been compiled in 'Kuliyaat-e-Shams Faqir', edited by scholars like Dr. Afaq Aziz, preserving his contributions for future generations. His shrine in Kresh-Poora remains a place of spiritual solace, attracting devotees who seek blessings and inspiration. Shams’ poetry continues to be sung and recited in Kashmir, particularly during Sufi gatherings and cultural events. His verses have been adapted into modern renditions, ensuring their relevance in contemporary times. The universal appeal of his poetry lies in its ability to transcend linguistic and cultural barriers, speaking to the shared human experience of longing for the divine. ---- Altamash Ali is a Sufi writer and a student at IFTM University. URL: https://www.newageislam.com/islamic-personalities/hazrat-shams-faqir-sufi-poet-kashmir/d/137009 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

Panipat’s Sun of Devotion: Hazrat Shamsuddin Turk and the Sabri Flame

By Adnan Faizi, New Age Islam 27 Sep 2025 Hazrat Khwaja Shamsuddin Turk Sabri Panipati, a 13th-century saint and the sole khalifa of Hazrat Syed Alauddin Ahmed Sabir Pak Kaliyari, travelled from Turkey to Panipat where he laid the foundation of the Chishti-Sabri order. Renowned for his intense spiritual discipline, including six years of retreat in a grave, created a luminous legacy that transformed medieval Haryana into a beacon of mystical devotion. Main Points: 1. Hazrat Khwaja Shamsuddin Turk Sabri Panipati traveled to India on 12th Zil Hijjah 658 AH for seeking a Murshid. 2. He became the sole khalifa of Hazrat Syed Alauddin Ahmed Sabir Pak Kaliyari and served him devotedly for twenty-four years. 3. Completed six-year mystical retreat inside grave, achieving profound spiritual stations. 4. Hazrat established Chishti-Sabri order in Panipat after miraculous journey from Kalyar. 5. Hazrat passed away in 699 AH in Panipat, leaving enduring spiritual legacy. ---- Introduction Among the luminous figures who carried the torch of Sufi wisdom from Central Asia to the Indian subcontinent, Hazrat Khwaja Shamsuddin Turk Sabri Panipati occupies a unique position as the sole spiritual heir of Hazrat Syed Alauddin Ahmed Sabir Pak Kaliyari. Born in Turkey during the height of the Chishti revival, his spiritual odyssey began with an unquenchable thirst for divine realisation that led him across continents in search of a Murshid. After being directed by Hazrat Baba Fariduddin Ganj-e-Shakar to Kalyar Sharif, he submitted himself to the rigorous training of Hazrat Sabir Paak, serving faithfully for twenty-four years before receiving the unprecedented honour of being the only khalifa granted succession. His extraordinary spiritual discipline, including six years of retreat in a grave, prepared him for the divine mission of establishing the Chishti-Sabri order in Panipat. Through miraculous experiences, military service under Sultan Alauddin Khilji, and encounters with contemporary saints like Hazrat Bu Ali Shah Qalandar, Hazrat Shamsuddin Turk transformed Panipat into a centre of mystical devotion whilst demonstrating the timeless truth that authentic spiritual seeking transcends all geographical and cultural boundaries. Early Life and Family Background Hazrat Khwaja Shamsuddin Turk Sabri Panipati was born in Turkey during the latter half of the 13th century into a noble Hasni Sadaat family, with direct lineage tracing back to the Prophet Muhammad (peace be upon him). His father, Hazrat Syed Ahmad, was a respected scholar who ensured his son received comprehensive Islamic education encompassing Tafsir, Hadith, and Fiqh. The household atmosphere was steeped in religious learning and spiritual contemplation, which nurtured Hazrat Shamsuddin's early inclination towards mystical pursuits. From childhood, he displayed an extraordinary spiritual temperament, often absorbed in prayer and contemplation rather than worldly pursuits. His education in Turkey provided a solid foundation in Islamic sciences, yet his heart yearned for deeper spiritual fulfilment. The Sufi environment of his homeland exposed him to various orders, but none satisfied his inner longing. His family recognised his inclination and supported his quest, preparing him for the arduous journey ahead with courage and discipline for rigorous training in distant lands. Spiritual Quest and Journey to India Driven by a deep, unending longing for spiritual perfection, Hazrat Khwaja Shamsuddin Turk left his homeland, abandoning family, comfort, and worldly prospects in search of a Kamil Pir-o-Murshid. On 12 Zil Hijjah 658 AH (November 1260 A.D.), he reached Paak Patan and requested Bay'ah from Hazrat Baba Fariduddin Ganj-e-Shakar. Recognising his true destiny, Hazrat Baba Farid directed him to Kalyar Sharif to become a disciple of Hazrat Syed Alauddin Ahmed Sabir Pak Kaliyari and receive the Chishti silsila’s blessings. Accompanied by 21 dervishes, Hazrat Shamsuddin travelled 24 miles to Kalyar, a region considered inaccessible to ordinary travellers. Upon arrival, Hazrat Sabir Pak was immersed in spiritual absorption. After 21 days, others departed, but Hazrat Shamsuddin remained alone, While reciting the Qur’an, Hazrat Shamsuddin paused from fatigue. Hazrat Sabir Pak instructed him to continue seated. Hazrat Shamsuddin replied, “My master is standing; I cannot sit.” Hazrat Sabir Pak then sat, asked if Baba Farid sent him, and upon hearing his answer, praised him: “As there is one sun in the sky, so on earth this faqir holds a sun.” He was then formally accepted as a disciple and sent back to Paak Patan to serve Hazrat Baba Farid. Khilafat and Spiritual Succession After completing his service to Hazrat Baba Farid, Hazrat Khwaja Shamsuddin Turk returned to Kalyar Sharif, where Hazrat Syed Alauddin Ahmed Sabir Pak Kaliyari accepted him as a disciple. Over twenty-four years, he underwent intensive spiritual training, including dhikr, muraqaba, fasting, night vigils, and complete submission to his Murshid. Hazrat Shamsuddin’s dedication and complete obedience impressed Hazrat Sabir Pak, who prepared him for great spiritual responsibilities and taught him the deeper aspects of the Chishti-Sabri order. On 12 Muharram 661 AH (November 1262 A.D.), following Hazrat Baba Farid’s death, Hazrat Shamsuddin witnessed Hazrat Sabir Pak in deep mujaahida. Recognising his disciple’s devotion and spiritual maturity, Hazrat Sabir Pak conferred khilafat upon him in the presence of Hazrat Nizamuddin Auliya and Hazrat Nasiruddin Chiragh Dehlavi. Hazrat Syed Alauddin Ahmed Sabir Pak Kaliyari presented the traditional symbols of authority, including amaama, tabarrukaat, and written ijazat, declaring: “O Shamsuddin, I pray that my silsila continues through you until Qiyamat.” This established Hazrat Shamsuddin Turk as the sole spiritual successor, responsible for preserving, guiding, and propagating the Chishti-Sabri order throughout India. Six-Year Retreat and Spiritual Mission On 19 Muharram 684 AH (March 1285 A.D.), Hazrat Syed Alauddin Ahmed Sabir Pak Kaliyari ordered Hazrat Khwaja Shamsuddin Turk Sabri Panipati to undertake a six-year retreat, known as Habse Kabeer. A special grave was miraculously prepared by Hazrat Sabir Pak, and Hazrat Alimullah Abdaal placed half a glass of water and half a loaf of bread for his sustenance. For six years, Hazrat Shamsuddin remained in complete seclusion, enduring extreme austerity while achieving profound spiritual states, mystical visions, and direct communion with God. Upon completion, only half of the provisions remained, highlighting the miraculous nature of this trial. After the retreat, Hazrat Sabir Pak instructed him to join Sultan Alauddin Khilji’s campaign to conquer Chittor fort, declaring that the day Hazrat Shamsuddin manifested his first miracle would coincide with his own death. During the campaign, Hazrat Shamsuddin’s prayers ensured victory, earning him recognition for his karamat and spiritual authority. Following this, he returned to Kalyar, and after Hazrat Sabir’s wisaal on 13 Rabi-ul-Awwal 690 AH, he prepared the funeral rites as per his master’s will. During the ceremony, a mysterious masked horseman performed the janaza prayer; upon revealing his identity, it was found to be Hazrat Sabir Pak himself, teaching his disciple the reality of fana and baqa. This event left Hazrat Shamsuddin unconscious and transported to Firkhaar, Turkistan, where he spent a year performing spiritual exercises on the mountain, further strengthening his mystical abilities and preparation for his future leadership and propagation of the Chishti-Sabri order. Establishment in Panipat and Spiritual Influence After completing his spiritual exercises in Turkistan, Hazrat Khwaja Shamsuddin Turk travelled through Kashan, Tehran, Badakhshan, Qandhar, Kabul, and Lahore, reaching Panipat on 4 Zil Qa’ada 693 AH. He sent Hazrat Bu Ali Shah Qalandar a cup of milk, which was returned with a rose, symbolising acceptance of his divinely granted authority from Hazrat Sabir Pak and the establishment of his spiritual centre in Panipat. There, he founded a khanqah that became a renowned hub of Chishti-Sabri training, combining rigorous practice with service to humanity. Daily prayers, dhikr, instruction, and hospitality drew seekers from across northern India. His leading khalifa, Hazrat Shah Jalaluddin Kabir-ul-Auliya, received complete training and permission to continue the lineage, while countless others benefited from his prayers and guidance. His influence preserved Hazrat Syed Alauddin Ahmed Sabir Pak Kaliyari’s path of austerity joined with love and devotion, gaining recognition from saints, nobles, and common people alike. When Hazrat Shah Jalaluddin completed a six-month Habse Kabeer in 694 AH, Hazrat Shamsuddin held a sama gathering where he entered wajd. During this state, Hazrat Sabir Pak appeared in disguise to greet him, and on learning this later, Hazrat Shamsuddin withdrew from public gatherings, Hazrat Shamsuddin withdrew from public gatherings and met only Hazrat Shah Jalaluddin. Death, Shrine, and Enduring Legacy Hazrat Khwaja Shamsuddin Turk Sabri Panipati passed away on 10 Jamadi-ul-Akhir 699 AH (1299 CE) in Panipat, having fulfilled his divinely appointed mission of establishing the Chishti-Sabri order in India and training a successor to continue the sacred lineage. His death was mourned throughout the region by disciples, admirers, and even those who had only heard of his reputation, as his departure marked the end of an era of unprecedented spiritual illumination. Following Islamic traditions, his funeral was conducted with appropriate dignity, attended by saints, scholars, and common people who recognised his elevated spiritual station. He was buried in Panipat at the location that would become his shrine, immediately attracting pilgrims who sought blessings and spiritual guidance through his intercession. The annual Urs celebration on 15 Jumada-ath-Thani continues to draw devotees from across the subcontinent, maintaining the connection between contemporary seekers and his timeless spiritual presence. His shrine faced various challenges throughout history, including a period of control by Sikh administrators, but was eventually reclaimed and restored by Hazrat Ghulam Jilani Kalyari, ensuring its continued function as a centre of spiritual activity. The Chishti-Sabri order that he established in India continued through his khalifa Hazrat Shah Jalaluddin and subsequent generations, preserving the unique characteristics of this branch whilst adapting to changing circumstances and needs of different eras. His legacy represents the successful transplantation of Central Asian Sufi wisdom to Indian soil, where it took root and flourished, eventually becoming an integral part of the subcontinent's spiritual heritage. Modern scholars and practitioners continue to study his life and teachings as an exemplar of complete spiritual dedication, demonstrating that authentic seeking transcends all boundaries of nationality, culture, and time. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/devotion-hazrat-shamsuddin-turk-sabri/d/137008 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