Manufacturing Consent: The Architects of the Good Muslim vs Bad Muslim Binary

By Naseer Ahmed, New Age Islam 8 August 2025 “The savage custom of denying the humanity of others is alive and well, disguised now in the language of liberalism and security.” — Frantz Fanon Introduction: Consent by Design, Islam by Dissection The modern Muslim is caught in a chokehold of narratives—not just from hostile powers, but from a class of writers, scholars, and state-endorsed thinkers who present Islam not as a religion, but as a pathology in need of surveillance, rehabilitation, or selective celebration. This is the manufacturing of consent—where Muslim identity is policed through a binary: the “Good Muslim,” who defers to liberal secular norms, upholds Zionist narratives, and disavows core Islamic principles; and the “Bad Muslim,” who is spiritual, vocal, or politically conscious in ways that threaten empire. The architects of this binary span think tanks, universities, media platforms, and even pulpits—some Muslim, others non-Muslim, all complicit in a global enterprise of ideological containment. Below is a curated list of 22 prominent figures who, through academic distortion, ideological compromise, or outright propaganda, have become the architects of this binary. Their influence shapes policy, justifies repression, and filters which Muslim voices are deemed respectable—and which are to be silenced. Profiles in Gatekeeping and Gaslighting 1. Fareed Zakaria – The Empire’s Newscaster CNN’s house Muslim who never misses an opportunity to endorse imperial wars with a velvet tongue. His Islam is ornamental—safely tucked into a neoliberal frame, denouncing “extremism” while legitimising drone strikes, sanctions, and regime change. 2. Maajid Nawaz – The Reformed Radical Turned Useful Tool Former self-proclaimed extremist turned CVE (Countering Violent Extremism) evangelist. Nawaz profits from tales of his “deradicalisation” while vilifying others who dare question the empire. His former group, Quilliam, promoted surveillance-friendly policies under the guise of Muslim reform. 3. Ayaan Hirsi Ali – The Ex-Muslim Missionary Marketed as a voice of dissent, she offers little more than recycled colonial tropes. Her attacks on Islam are often amplified by conservative and Zionist platforms, reinforcing the “Islam = terrorism” narrative under the banner of liberal enlightenment. 4. Irshad Manji – The Queer-Friendly Conformist Packages herself as a reformer who wants a “better” Islam, but her critiques are less about theology and more about reshaping Islam into something digestible to Western cultural sensibilities. Regularly hosted by pro-Israel organisations. 5. Ghulam Mohiyuddin – The Commentariat’s House Apologist An obscure yet persistent defender of Western narratives. He quickly labels incidents as “Islamic terrorism” and derides critics of US or Israeli policies as conspiracy theorists. His idea of “reform” is complete deference to Western liberalism and secular nationalism. 6. Qanta Ahmed – The Faithwashed Zionist A medical doctor who defends Israel in American media while using her Muslim identity to discredit Palestinian narratives. She paints criticism of Israel as antisemitism and frames pro-Palestinian Muslims as radical or un-American. 7. Robert S. Wistrich – The Academic Inquisitor An Israeli historian who frames Quranic critiques of Jewish injustice as antisemitic. He builds a continuity between Islamic theology and Nazi ideology, turning the religion of tawhid into an object of suspicion. His work creates the intellectual scaffolding for Islamophobic policies. 8. Ed Husain – The Polished Collaborator A former radical turned establishment darling. Now aligned with Chatham House and UAE think tanks, Husain paints any political expression of Islam as extremism and promotes a hollowed-out, state-approved version of religiosity. 9. Khaled Abou El Fadl – The Liberal Usulist A respected academic whose nuanced work is selectively cited to suggest that only liberal, Western-accommodating versions of Islam are legitimate. He critiques religious piety when it challenges the empire, but couches his critiques in scholarly language. 10. Adis Duderija – The Academic Gatekeeper A proponent of modernist Islamic theology, Duderija pushes panentheism and denies the legitimacy of intra-Qur’anic moral reasoning. He frames traditional and Quran-centric approaches as naive or dangerous, presenting liberal theology as the only safe Islam. 11. Zuhdi Jasser – The Patriot Imam Wants a domesticated Islam that fits neatly into the American nationalist project. He denounces Muslim political activism, paints mosques as hotbeds of extremism, and offers himself as the prototype of the ideal, state-serving Muslim. 12. Asra Nomani – The FBI’s Favourite Feminist A self-styled Muslim reformer who justifies government spying on Muslim communities. She dismisses structural injustices and uses identity politics to silence legitimate critiques of empire under the guise of protecting women’s rights. 13. Amina Wadud – The Gender Reformer Known for leading mixed-gender prayers, Wadud’s theological interventions serve as entry points for liberal secular norms into Muslim ritual life. Celebrated by Western institutions as proof that Islam can evolve into a form that reflects their values. 14. Reza Aslan – The Smiling Obfuscator Charismatic and popular in Western media, Aslan is more interested in being palatable than principled. He often evades clear moral stances on Western imperialism, preferring vague spiritual platitudes to uncomfortable truths. 15. Yasmin Green – The Techno-Censor As a Google executive and former head of Jigsaw, Green was part of shaping AI-based censorship tools targeting “extremist content.” Her work helps algorithmically suppress dissident Muslim voices under the banner of digital safety. 16. Mustafa Akyol – The Neo-Mu'tazili Apologist Writes for Western audiences to present Islam as rational only when stripped of its metaphysical backbone. Akyol portrays spiritual commitment and legal rigour as irrational, framing liberal secularism as Islam’s natural partner. 17. Bernard Haykel – The Authoritative Interlocutor His work on Wahhabism is cited as gospel by Western media. Haykel lends scholarly weight to the idea that Islamic authenticity is a threat, thus justifying interventions, reforms, and state violence against those who embody it. 18. Thomas Hegghammer – The Terrorism Taxonomist Produces neat typologies of jihad that blur the line between legitimate grievance and violent extremism. His academic work provides an illusion of objectivity while justifying securitisation of Muslim political agency. 19. Joas Wagemakers – The Normaliser of Ideological Surveillance His writings on Salafism reduce complex theological positions to latent extremism. Strips Islamic movements of socio-political context to portray them as mere security threats needing Western oversight. 20. Tariq Ramadan – The Controlled Opposition Despite his reputation as a reformist, Ramadan's critiques stop short of indicting the empire. He has been both elevated and discredited by the West—used when convenient, discarded when not. 21. F.E. Peters – The Orientalist Historian Presents Islam as a latecomer in the Abrahamic tradition—subtly undermining its theological integrity. His comparative religious studies often reinforce the narrative that Islam borrowed and distorted earlier revelations. 22. Andrew G. Bostom – The Crusading Pseudoscientist An Islamophobic commentator who cherry-picks Islamic texts to argue that Islam is inherently violent. His works are used in anti-Muslim propaganda and far-right movements, lending false academic legitimacy to bigotry. Conclusion: The War on Muslims Is Also a War on Meaning What unites this cohort is not uniform ideology, but strategic function. Some masquerade as insiders, others as critics, still others as neutral experts—but all serve the same end: to fracture Muslim integrity and render Islam safe for empire. They flatten a vast moral tradition into manageable soundbites, isolate the Quran from living ethical discourse, and rebrand resistance as radicalism. Their power is not in their insight, but in the institutional force behind their microphones. They are credentialed but not credible. Quoted, but not trusted by the people they claim to represent. They have helped manufacture a world in which a Muslim must pass ideological background checks just to be heard. This article is not just a critique of individuals. It is a mirror held up to a system that rewards compliance and punishes conviction. The path forward is not censorship of these voices, but exposure. Let their collaborators and funders be named. Let their distortions be dissected. And let their “Good Muslim” badge be returned to the issuers—for we neither need it, nor accept the terms it comes with. ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an independent researcher and Quran-centric thinker whose work bridges faith, reason, and contemporary knowledge systems. Through a method rooted in intra-Quranic analysis and scientific coherence, the author has offered ground-breaking interpretations that challenge traditional dogma while staying firmly within the Quran’s framework. His work represents a bold, reasoned, and deeply reverent attempt to revive the Quran’s message in a language the modern world can test and trust. URL: https://www.newageislam.com/the-war-within-islam/consent-architects-muslim-binary/d/136439 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 Trend of Studying the Sacred Books of Other Religions Among Muslims

By Dr. Zafar Darik Qasmi, New Age Islam 8 August 2025 Abstract: This article highlights the urgent need for Muslims to academically engage with the scriptures of other religions. It emphasizes interfaith dialogue, educational reform in madrasas, and mutual respect. Drawing on historical and modern examples, it argues that understanding other faiths fosters harmony, counters extremism, and strengthens social and spiritual unity. Main Points: 1. Muslims must study other religions’ texts for better understanding. 2. Madrasas should include interfaith subjects in their curriculum. 3. Historical scholars promoted mutual respect through religious studies. 4. Interfaith dialogue is vital for peace and social unity. 5. Islam supports coexistence, not forced conversion or hatred. 6. Religious harmony strengthens national unity and shared moral values. ------ Throughout Islamic history, Muslims have demonstrated a deep intellectual curiosity and engagement with the cultures, philosophies, and religious texts of other faiths. From the time of the Abbasid Caliphate, Muslim scholars translated, analysed, and discussed the sacred texts and spiritual traditions of diverse civilizations, including Hinduism, Christianity, Judaism, and Zoroastrianism. This tradition of open-minded exploration was never seen as a threat to Islamic belief, but rather as a means to understand humanity, promote peace, and strengthen interfaith dialogue. In today’s increasingly interconnected and pluralistic world, the revival of this scholarly tradition is more essential than ever. Unfortunately, in many Muslim societies, the inclination to study the scriptures of other religions has diminished over time. This has resulted in a lack of awareness about other belief systems, which in turn contributes to misunderstandings, religious polarization, and at times, social conflict. This article aims to highlight the importance of reigniting the passion among Muslims for the academic and respectful study of other religious texts. It explores how such efforts can deepen interreligious understanding, correct misconceptions, and serve as a powerful tool to counter hatred and extremism. The study of other scriptures is not about compromising one’s own faith; rather, it is about acknowledging the shared moral and ethical values that unite all human beings. By revisiting the examples set by scholars like Al-Biruni and the vision of modern reformers like Sir Syed Ahmad Khan, this piece calls upon contemporary Muslim institutions—especially madrasas and universities—to incorporate interfaith studies into their curricula. Doing so will not only enrich Islamic scholarship but also contribute to building a more inclusive, harmonious, and spiritually aware society. Whenever collective awareness, organized planning, and mutual cooperation disappear, human rights and other social values also begin to vanish. The biggest tragedy of our time is that every individual and nearly every group or organization prioritizes its own limited interests and prefers working within its own boundaries. To protect human rights and strengthen societal values and religious ethics, it is essential to act with foresight. It is often said that many actions are taken without proper thought or consideration of the circumstances. If we look closely, such actions are usually driven by emotions. The study of history shows us that wise nations and conscious societies never act carelessly. Just imagine: a nation that has been described as "the balanced community" (Ummatan Wasatan) is today, to a great extent, falling behind in every respect. Political awareness, educational decline, and economic downfall have severely weakened it. Have we ever seriously reflected on the reasons behind this decline? Today, not just in India but around the world, Muslims have their own education system, commonly known as Madrasas. Undoubtedly, Madrasas have fulfilled the needs of religious education in a remarkable way and continue to do so. But now the question arises: What are the responsibilities of Madrasas in a diverse society like India? This is something the scholars and education leaders of Madrasas must ponder. The religious value of the existing curriculum is undeniable. However, it’s equally important to realize that if some necessary new content is added to the syllabus, it will certainly bring better and far-reaching results. Look around—many social challenges we face today were not present in the past. Therefore, we must update our subjects to reflect the changing times and emerging needs. Today, we are facing a wave of ideological attacks across the globe. Islam is frequently targeted with baseless accusations. In response, Madrasas must prepare a generation that can confidently and wisely answer these objections in a positive and moderate tone. For this, intellectual subjects must be included in the curriculum. Additionally, there is a great need for research and understanding of other religions and their scriptures within our religious institutions. When such subjects are made part of our education system, it will naturally lead to greater unity and social harmony. The world urgently needs to move beyond the deception and trap of Islamophobia. Unfortunately, India has also been affected by this, and we've witnessed incidents over the past several years that are disturbing, especially in a diverse society like ours. To counter this, concrete efforts must be made to present the true image of Islam. We must organize programs where leaders and scholars from all religions come together to discuss and demonstrate that many values and teachings are shared across faiths, which can foster peace, coexistence, and social harmony. Such efforts will help humanity escape from growing hatred and violence. Some educational institutions have already taken initiatives in this direction—among them, Aligarh Muslim University’s Faculty of Theology and the Islamic Fiqh Academy deserve special mention. In 2022, a webinar was held on the topic: “Heavenly Books and Other Religious Scriptures – Introduction and History.” This event had a significant social and communal impact. The messages from this webinar helped reduce misconceptions and misunderstandings in society. Scholars from both Islamic and other religious traditions participated, giving the message that religion, regardless of its form, teaches humanity, welfare, peace, and tolerance. True religion does not promote propaganda or hatred against others. Spreading religious hatred or targeting any faith is not the behaviour of wise nations or civilized societies. Today, the need for interfaith understanding and dialogue is undeniable. Imagine the positive impact these ideas could have on social development and mutual respect. Professor Muhammad Saud Alam Qasmi Dean, Faculty of Theology – AMU, has shared this profound view to unite Indian society: “Along with peaceful coexistence, it is essential to understand contemporary religions and their sacred books. Most people are unaware of the classifications within religious texts—some are primary, others secondary, and some hold legal status. We must also recognize the common moral values found in all religions, which are a shared treasure for all humanity. To create meaningful societal change, these values must be deeply understood and actively promoted.” “The study of religions must be done with great depth and precision. Only then will it positively impact society. India’s true strength lies in its religious, linguistic, and cultural diversity. If we preserve this diversity, it will nurture a spiritual and constructive atmosphere, driving away hatred and violence.” He adds, “Vibrant and sensitive societies are those that acknowledge the good in other cultures and civilizations with open hearts.” These ideas are extremely important in our times. Only through such forward-thinking can we establish social harmony and mutual understanding. India’s collective identity demands recognition and acceptance of such ideas. A section of society with a narrow mindset is constantly disturbing peace. To counter such negativity, positive ideologies must be promoted. From the beginning, India’s educational institutions have played a role in promoting cultural pluralism. Let us also mention the proposal of Professor Akhtarul Wasey, former president of Maulana Azad University, Jodhpur, who stated: “From the very first day of its establishment, Aligarh Muslim University has worked to connect religions and cultures. One of the shining examples is that when Urdu translations of the Mahabharata and other religious texts were completed, the university’s Publication Division published them with great care.” “We must also remember that although Max Müller is often credited as the first scholar of Indian religions, Abu Rayhan Al-Biruni had already deeply studied Indian culture and religious traditions and laid the foundation for comparative religion studies. Sir Syed Ahmad Khan considered the study of religions essential for educational institutions.” Muslims must also understand that today’s religious pluralism is fully aligned with the will of Almighty God. Therefore, we should design our education systems by understanding India’s soul and spiritual atmosphere and also based on Islamic teachings. Islam does not permit forced religious conversions, and freedom of religion is part of the Indian Constitution. Indeed, Muslims are not a people who confine themselves within their own bubble. They have always displayed broad-mindedness and openness. Muslims have made great contributions to the understanding of other civilizations and religions, proving that they are true symbols of tolerance. Swami Parmanand Puri Maharaj, in a global webinar of AMU’s Faculty of Theology, remarked: “Many misunderstandings are being spread about Muslims, especially the false idea that Muslims are aggressive or violent. In reality, Muslims are a community that exemplifies trust, justice, honesty, tolerance, and affection towards other communities. Those who associate Muslims with negativity need to understand their religion, ethics, and character truthfully.” Interfaith dialogue and religious understanding help establish peace and prosperity in society. Today, the world needs expansion of thought and openness. When nations are open-hearted and broad-minded, they not only protect their own beliefs but also their shared national heritage. History shows us that societies with narrow thinking and conflict eventually disappear. Thus, preserving national unity and shared heritage is vital. Negative ideologies born from social tension always lead to despair. Understanding other faiths, cultures, and traditions is only possible through interreligious dialogue. One great feature of such programs is that, while some openly spread religious hatred and misguide the public, interfaith platforms prove that true religion always promotes peace, humanity, and harmony. The ideas and teachings being spread in the name of religion today often do not reflect actual religious teachings. Only those ideas, plans, and movements will succeed in today’s world that are constructive, spiritual, and rooted in peaceful coexistence. Interfaith dialogue is the path that helps nations and generations develop balanced thinking and promotes a spirit of inclusivity. Therefore, it is now necessary to promote interfaith dialogues to inform humanity of its true rights, purpose, and position, and lead society toward understanding and peace. URL: https://www.newageislam.com/interfaith-dialogue/sacred-books-religions-muslims/d/136438 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

Nimisha Priya Case: A Call to Introspect and Reorient Islamic Punishment Laws

By New Age Islam Correspondent 8 August 2025 The case of Nimisha Priya, an Indian nurse facing death in Yemen, set off a fiery debate on Islamic retributive laws — namely, qisas (retribution) and diyya (blood money). Her battle in court is tied to Yemen's firm beliefs in Sharia-based criminal law, but it is about larger questions: Can Islamic criminal laws be adapted to the contemporary world? How can justice be delivered without undermining the valuable values of benevolence, justice, and human dignity Islam espouses? Major Points: 1. The Nimisha Priya case is a tragic combination of individual suffering, cultural misperception, and inflexible legal mindsets. 2. It ought not to be a matter of whether she lives or dies, but of whether Islamic criminal law can be brought to fulfil what it was designed to fulfil in the modern world: to safeguard life, uphold dignity, and dispense justice without brutality. Change requires courage from academics, legislators, and societies. 3. The Qur'an is concerned with justice and compassion, and this provides us with a solid moral foundation to reform. 4. If we redesign Islamic laws with this balance, they can still provide justice, compassion, and guidance in today's complex world, as originally intended. ----- Nimisha Priya ----- Nimisha Priya moved to Yemen in the mid-2000s to work as a nurse. At that time, Yemen was a weak country facing poverty, political problems, and poor healthcare facilities. She married a Yemeni man and tried to earn a living in hard situations. Accounts say that Nimisha suffered a bad and abusive marriage with her husband. He allegedly kept her from leaving and physically assaulted her. In 2017, when she attempted to reclaim her passport — confiscated by her husband in order to prevent her from leaving — an altercation ensued, which resulted in his death. Yemeni authorities arrested her and charged her with murder. Murder, according to Yemeni criminal law based on Islamic Sharia, is punishable by Qisas — the law of equal retaliation, i.e., life for life — unless the killer is forgiven by the victim's family for Diya (blood money). In the case of Nimisha, the victim's family has requested Qisas, and if they reject Diya, the death penalty is conceivable. What is Islamic Retributive Law Qisas and Diya are rooted in the Qur'an and Hadith in Sharia. According to the Qur'an, "And We ordained for them in it: life for life, and an eye for an eye, and a nose for a nose, and a tooth for a tooth, and for wounds equal retaliation. But whoever gives away a charity in his way, it is an expiation for him." (Qur'an 5:45) This verse permits the family members of the victim to seek revenge, but also commands them to forgive. The Prophet Muhammad (peace be upon him) commended those who forgave rather than seeking revenge. But now, in certain nations, such laws are more biased towards punishing than being merciful. In Yemen, the system vests nearly absolute power in the victim's family, sometimes without sufficient consideration of the social, emotional, or self-defence basis of the crime. Why the Law Must Be Re-Thought The case of Nimisha Priya depicts some problems with the use of punishment laws: No Room For Context In Judgment Islamic law also takes intention (Niyyah) into account, but in some nations, the courts are more interested in the result — the killing — and do not adequately consider abuse, coercion, or insanity. All these factors of Nimisha's long history of domestic abuse and her reaction being self-defence should, theoretically, have an impact on the sentence. But with harsh Qisas legislation, such factors do not typically change the ultimate verdict. Unequal Power To The Victim's Family In Qisas, the judgment ultimately rests with the family of the victim. If they do not forgive, the court will then have to issue the death penalty. This could lead to cases where justice is more dependent on emotions or the ability to pay large amounts for diyya than on logical reasoning in the courts. Economic Disparity In Justice In theory, Diya is a civilised substitute for death. In practice, it most often turns out to be a fine paid only by rich people. Poor defendants can be sentenced to death simply because they cannot afford it. Gender And Migrant Risks Women — particularly migrants — are doubly at risk. They will often have no community or kin support in a foreign country, and therefore may not find it simple to negotiate forgiveness. In patriarchal legal systems, they will often have their evidence or allegations of abuse downgraded. The Requirement of a New Vision Islamic law is not static. Laws have been modified by jurists (Fuqaha) over time to keep up with changing society, developing technology, and shifting perceptions of justice. The most important message of the Qur'an is justice (Adl) with mercy (Rahma). In the 21st century, to implement Qisas rigidly without consideration for the circumstances is contrary to that balance. Here are a few ways to view Islamic criminal law differently: Highlight the idea of purpose. Contemporary Sharia courts would accord the greatest significance to niyyah (intention) in murder cases. If the crime was committed under duress, in defence of oneself, or by way of maltreatment, judges may waive qisas and impose a lesser sentence. 2. Independent Judicial Review The family of the victim must be heard, but not necessarily to make the final decision. There could be a second panel of judges — comprising religious scholars, psychologists, and lawyers — to re-hear cases to make sure that the decision is in line with Islamic teachings and modern human rights standards. 3. Cap and Regulate Diyya To ensure that justice is not the monopoly of rich people, the diyya amounts should be controlled, and the state can help those who cannot pay. In the past, the early Islamic states standardised diyya amounts in order to offer fairness and guarantee equality, and people would usually help. Reviving this principle could render the system fairer. 4. Integrate Restorative Justice Islamic heritage confirms reconciliation. Courts may set up programs where offenders' victims' families meet with the perpetrators, listen to their accounts, and are helped to forgive, exemplifying the Qur'an's ideal. 5. Gender-Sensitive Reforms Legislation should address the very vulnerabilities of women, particularly in domestic violence cases. The Prophet himself condemned domestic violence, and contemporary interpretations should be based on that belief. Learning from Other Muslim-Majority Countries Some Muslim nations have amended their codes of crime without leaving their Islamic basis. Morocco has enacted new legislation that provides more autonomy for judges in qisas cases, particularly if domestic violence is proven. Tunisia abolished the death penalty for certain offences and emphasised rehabilitation considerably. Pakistan still adheres to the Qisas practice but has established mediation councils to encourage forgiveness and lower Diyya rates for the poor. The United Arab Emirates adjusted certain Sharia punishments to conform to international human rights laws, especially for foreign workers. These instances indicate that change can occur in an Islamic framework. The Human Aspect of the Debate It is easy to talk about laws in the abstract, but situations such as Nimisha Priya's remind us that laws affect human beings. There is a family of Yemenis who lost a boy on one end, and a woman who claims she has spent years being abused, trapped in a foreign land with minimal assistance on the other end. Islam teaches that punishment should not be conducted in the heat of the moment. The Qur'an teaches the believers to forgive, to be equitable, and not to transgress the limits in the pursuit of justice. Retribution is used to restrain revenge instead of forcing punishment. A Contemporary Islamic Penal System If Islamic law is to stay faithful to its ethical foundations in the contemporary world, it has to: Strive for balance between justice and compassion — punishment must protect society but allow for mercy. Respect for human dignity — the accused should be treated equally, no matter their nationality, gender, or wealth. Encourage forgiveness actively — reconciliation and mediation efforts have to be funded by governments. Utilise up-to-date knowledge — psychology, forensic science, and human rights standards should be used to inform interpretations. Why This Is Important Beyond Yemen Nimisha Priya's case is not an issue of one woman or one nation. It is a symptom of a global issue: how do religious laws, founded on ancient tradition, manage to adapt to contemporary life and retain their spiritual and moral authority? There are many South Asian workers in the Middle East. It is a very critical scenario for them. They are predominantly residing in situations that are governed by laws that do not comprehend their situation properly. Unless something is altered, there will be more such cases. Islamic retributive laws were ground-breaking in their day. They substituted tribal cycles of revenge with ordered justice, provided alternatives to the death penalty, and promoted forgiveness. But as with any code of law, they need to adapt to society. Prophet Muhammad (peace be upon him) forgave a man at one time who attempted to kill him. He told him, "Go, for you are free." That mercy transformed the man's heart and is still remembered to this day. The essence of that moment — justice with compassion — must be the guide of the Islamic law today. Conclusion The Nimisha Priya case is a tragic combination of individual suffering, cultural misperception, and inflexible legal mind-sets. It ought not to be a matter of whether she lives or dies, but of whether Islamic criminal law can be brought to fulfil what it was designed to fulfil in the modern world: to safeguard life, uphold dignity, and dispense justice without brutality. Change requires courage from academics, legislators, and societies. The Qur'an is concerned with justice and compassion, and this provides us with a solid moral foundation to reform. If we redesign Islamic laws with this balance, they can still provide justice, compassion, and guidance in today's complex world, as originally intended. URL: https://www.newageislam.com/current-affairs/nimisha-priya-reorient-islamic-punishment-laws/d/136437 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

Hajra Bibi Ismail : A Freedom Fighter Who Gave Selfless Service To The Nation

By Afroz Khan, New Age Islam 8 August 2025 Hajra Bibi Ismail, born in 1910 in Guntur, Andhra Pradesh, was a dedicated freedom fighter who, alongside her husband Mohammad Ismail Saheb, promoted Khadi, boycotted foreign goods, and opposed the Muslim League’s two-nation theory. She selflessly served India, rejecting personal rewards, and died in 1994. Main Points: 1. Hajra Bibi Ismail, born 1910 in Guntur, was a dedicated freedom fighter. 2. Promoted Khadi, boycotted foreign goods during the Civil Disobedience Movement. 3. Opposed Muslim League’s two-nation theory, fostering unity in Guntur. 4. Supported husband Mohammad Ismail despite his imprisonment. 5. Selflessly served India, rejecting land rewards; died 1994. ------ People from every province participated in the freedom struggle of India. They joined the movement wherever they were and in whatever way they could. Hajra Bibi Ismail from Guntur, Andhra Pradesh made a very notable contribution. Hajra Bibi Ismail was born in Guntur district of Andhra Pradesh on 22 December 1910. Hajra Bibi Ismail was married to freedom fighter Mohammad Ismail Saheb. Both Hazra Bibi and her husband Mohammad Ismail Saheb were deeply influenced by Gandhiji's ideology and followed his ideals and continued to struggle for independence. In 1930, when Gandhiji started the Civil Disobedience Movement against the Salt Law across the country, Ismail Sahib, along with other revolutionaries, led the movement in Guntur. A part of the Civil Disobedience Movement (Savinay Avgya Andolan) was the boycott of foreign goods. There were some shops of foreign goods in Guntur too. Ismail Sahib and his companions formed teams of four people each and trained them. They would sit on dharna in front of the shops selling foreign goods. If they were arrested, four other people would take their place. Hazra Bibi formed a group of women in this series who used to sit in front of shops selling foreign goods. The movement was not only about boycotting foreign goods but also about adopting indigenous goods and especially Khadi. Hazra Bibi started spinning Khadi along with other women. Hazra Bibi used to sell Khadi clothes at a shop. This shop had the distinction of being the first Khadi shop. Ismail Sahib got the name of "Khadar Ismail" because of this shop. Hajra Bibi wore only Khadi clothes throughout her life and promoted Khadi. Ismail Sahib had to suffer a lot of torture in jail due to his revolutionary activities. He was often in jail due to his activities but Hazra Bibi always encouraged him. She always stood by him and ran the movement smoothly in his absence. In the 1940s when the activities of Muslim League started increasing in Andhra Pradesh and some people started getting influenced by their two nation concept, Hazra Bibi became very worried. Hazra Bibi was completely in support of her country India and was against the demand of two nations. She started understanding her people on a wider level and warned them against the separatist policies of Muslim League. They went among the people to spread awareness about the dangers of two nations and to remain dedicated to their motherland India. Due to their talks against Muslim League, some people turned against Hazra Bibi's family and even boycotted Hazra Bibi and her family. But Hazra Bibi and Ismail Saheb remained firm in support of India and kept informing people about Muslim League and its dangers. It was the result of their tireless efforts that the effect of Muslim League's theory ended in their district Guntur and Tenali. Hajra Bibi and Ismail Saheb were so dedicated to their country that they chose a school for the education of their daughters where the feeling of patriotism was inculcated. Hence, they got their children educated in a Hindi school and also taught their children to be dedicated to the country. Ismail Sahib died in 1948 due to ill health and continuous torture in prison . After his death, the Indian government offered the land given to the families of freedom fighters for their maintenance to Hazra Bibi but she politely refused it and said “My patriotism could not be traded with money or material assets. Love for the country made me fight during the freedom struggle and a land grant would belittle my love for the nation.” Hazra Bibi Ismail believed that she did not want to trade her patriotism for land. The work done by her and her husband for the country was selfless, it was her duty for which she did not want to charge any price. Ismail Saheb had promised to donate his land to Kuvuru Vinayashram. After his death, Hazra Bibi kept his word and donated her family's land to Kuvuru Vinayashram. Hajra Bibi was a dedicated patriot and Khadi worker who worked diligently throughout her life. She died on 16 June 1994 in Tenali. The life of Hazra Bibi Ismail teaches us what it means to do work selflessly. Not taking any price for the service done for her country is an example of her excellent character. ----- 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/hajra-bibi-freedom-fighter-nation/d/136436 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

You Can't Teach An Old Dog(Ma) New Tricks

By Sumit Paul, New Age Islam 8 August 2025 Dorothy Parker's witty quote, 'you can't teach an old dog(ma) new tricks,' is ever-relevant. It encapsulates the difficulty of trying to change or challenge deeply ingrained beliefs or ideologies. Dogma, in this context, refers to a set of principles or doctrines that are accepted as absolute truths. Parker cleverly employs a play on words, alluding to the idiom "you can't teach an old dog new tricks," to convey the rigidity and resistance that often accompany firmly held beliefs. It implies that attempting to alter or impart a fresh perspective to someone who is unwilling or closed-minded can be an arduous task. The quote serves as a reminder that changing long-established dogmas requires a willingness to be open to new ideas, a readiness to challenge established norms, and an acceptance of the possibility that one's belief system may need to evolve. This reminds me of U R Ananthamurthy's magnum opus 'Sanskara: A Rite for a Dead Man.' There's a line in that book, " All things, all ingrained and inveterate religious ideas like god, religion and rituals may go but dogmas are too obstinate. They don't easily go..." What's a dogma? Dogma is a belief or set of beliefs that people are expected to accept as true without questioning. Dogmas are indeed more deep-seated than even the concepts of god and religion. Dogma is when a fiercely rationalist and atheist Hindu still performs Satyanarayan Pooja as integral to the housewarming ceremony or Griha Pravesh. While he believes, rather knows deep down, that there's no god and religions are otiose, he still believes that Satyanarayan Pooja will invite good tidings and it'll protect his new abode. This is dogma; this is Sanskara. A dogma is slightly different from a superstition. Dogma is a set of established, authoritative beliefs held by a religion or ideology, often serving as foundational principles for followers. Superstition, on the other hand, is a belief or practice based on ignorance, fear or a misunderstanding of cause and effect, often involving irrational or magical thinking. Salman Rushdie admitted in an interview that he was 'dogged by dogmas' even after relinquishing Islam, Allah and the Quran. He felt truly 'emancipated' and religiously 'liberated' the day he ate pork, abhorrent even to an ex-Muslim because of his/her religio-cultural conditioning right from childhood. Dogma is a conditioned belief that goes even deeper than god and faith. That's the reason, the so-called rationalists and atheists in Maharashtra (Maharashtra has the maximum number of atheists in India) don't eat non-veg during the month of Shravan (Sawan) because it's their dogmatic belief that it might invite the wrath of some 'divine' power! Not consuming non-veg during Shravan is in the consciousness of even an atheist or rationalist, so much so that he can't reason it out why having non-veg is frowned upon by the Hindu society of Maharashtra and other parts of India. When an avowed atheist and iconoclast E V Ramasamy Periyar's followers were kicking and defiling the Hindu deities, even 'atheist' Hindus were terribly disturbed by the open desecration of their (erstwhile) gods and goddesses! Fear of god or even a smidgen of respect for the idols remains in the crevices of even a (Hindu) rationalist or atheist. Criticise Muhammad before an ex-Muslim. He might feel uncomfortable and will still call him the Prophet / PBUH and refrain from calling him just Muhammad! This is dogma, which's so obdurate and utterly irrational. Alas, hardly anyone of us is completely free of all these irrationalities and dogmas. Because, we're not truly evolved or enlightened. Humans are eternally frightened beings. ----- 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/teach-old-dogma-tricks/d/136435 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

Weaponising Sufism and Wahhabism to Subjugate Muslims

By Naseer Ahmed, New Age Islam 7 August 2025 The following is a summarised and edited version of: “Manufacturing ‘Islam Lite’: Sufism as ‘Good Islam’: How the politics of ‘Good Muslim’ vs. ‘Bad Muslim’ manufactures consent for genocide” by Farah El-Sharif. Read the original here. The Birth of “Good Islam” Bernard Lewis, the influential British-American historian and Middle East scholar, played a pivotal role in shaping Western imperial attitudes toward Islam. His influence stretched far beyond academia, into the very heart of U.S. foreign policy. His counsel underpinned the American strategy of weaponising radicalised Islam for geopolitical ends, beginning with the Afghan-Soviet war. Under this policy, the U.S. directly funded extremist literature and helped establish madrassas across Pakistan and Afghanistan to indoctrinate young Muslim men—drawn from over 35 countries—with a weaponised theology. Once trained, these fighters joined the CIA-backed jihad against the Soviets. When the war ended, they returned home, not to peace, but to disseminate their radicalised ideology further afield. Yet even as Lewis helped construct the “radical Muslim” archetype, he also shaped its foil: the “good Muslim.” This ideal Muslim, according to Lewis, is a pacifist, apolitical, and docile figure—more cultural than religious, more mystical than legalistic. In this dual construction, Muslims were split into two essentialised camps: one to fight imperial battles, the other to legitimise imperial presence. The Conference That Said It All In a 2003 conference hosted by the Nixon Centre titled “Understanding Sufism and Its Potential Role in U.S. Policy,” Lewis openly championed Sufism—not for its theology or ethics, but because, in his words, it “reflects something more than tolerance” and holds that “all religions are basically the same.” In other words, it can be co-opted. Sufi scholar Hesham Kabbani joined Lewis at the event, enthusiastically presenting Sufism as a depoliticised, non-threatening “social force.” He assured the audience—made up of Homeland Security officials and neoconservative hawks—that Sufis “never seek leadership” but serve as “social workers.” It was a performance for the empire, tailored to reassure Washington that there exists an Islam that does not resist. But this was a gross erasure. Figures like Salahuddin Ayyubi, Umar Futi Tal, Abdul Qādir al-Jaza’iri, and Idris as-Senussi were Sufis—and they led political revolts, commanded armies, ruled states. Even within Kabbani’s own Naqshbandi lineage, the Jaysh Rijāl al-Ṭarīqa al-Naqshbandiyya was formed in Baghdad to fight the American invasion of Iraq. To erase these legacies is to rewrite history at the feet of power. The Liberal-Orientalist Love Affair with Sufism The romanticisation of Sufism by Western scholars is not innocent. Nineteenth and twentieth-century Orientalists and Islamicists—such as Wilfred Cantwell Smith, Fazlur Rahman, Seyyed Hossein Nasr, H.A.R. Gibb, and Annemarie Schimmel—created a scholarly framework that equated mysticism with moderation. Schimmel herself admitted the absurdity of this selective love. “A good Sufi,” she once remarked, “should follow the shariah and all that it entails.” But the Western fascination with Rumi, Ibn Arabi, and the “whirling dervishes” consistently detaches their mysticism from their Islamic orthodoxy. This detachment implies that Sufism flourished in spite of Islam’s rigidity, rather than as an organic expression of it. Tomoko Masuzawa warns that this portrayal is racialised: Islam becomes Arab, rigid, Semitic; Sufism becomes Aryan, gentle, European. Otto Pfleiderer, a German Orientalist, typified this racial dichotomy by treating Islam as tribal and inferior while elevating Sufism as universal and transcendent. This project—consciously or not—fed into a sanitised, de-Islamised, “Islam Lite” acceptable to the empire. Manufacturing Consent for Genocide In Good Muslim, Bad Muslim, Mahmood Mamdani critiques this binary construction. “Good Muslims” are cast as secular, apolitical, spiritual-but-not-religious liberals. They advocate gender equality, nonviolence, and Western-style democracy. They vote Democrat. “Bad Muslims” are political, militant, and resistant to imperialism. This binary fuels military invasions, drone strikes, black sites, surveillance states, and genocides. It is not a cultural misunderstanding—it is a colonial strategy. The primary architect of the “Islamic terrorism” narrative is none other than Benjamin Netanyahu, who has long sought to manufacture global consent for the ethnic cleansing of Palestinians. Iraq, Afghanistan, Syria, Yemen, Sudan, Lebanon, and Palestine bear the bloody consequences of this myth. In this context, the imperial co-optation of Sufism is not about spirituality. It is about subjugation. It is the creation of a religious subclass willing to bless bombs and normalisation deals in exchange for visas, conferences, funding, and think-tank prestige. Today’s polished collaborators—Abdullah Bin Bayyah, Hamza Yusuf, and others backed by the UAE or U.S. State Department—have become handpicked enablers of a compliant Islam, weaponised against its more resistant, justice-oriented forms. The Two-Faced Strategy: Wahhabis and Sufis The imperial project thrives on contradiction. It is no surprise that both “Sufi Islam” and “Wahhabi Islam” are weaponised in tandem. These two projected as opposite poles—spiritual and severe—are manipulated to serve the same master. One is used to fight wars; the other to suppress dissent. A legion of intellectually colonised Muslims makes this task easier by parroting imperial talking points in the name of peace, tradition, or “saving Islam.” They forget that it was the U.S., in alliance with Saudi Arabia, that funded Wahhabi madrasas to radicalise Muslim youth for its Cold War proxy battles. And yet, in the same breath, the U.S. hails Saudi Arabia—a hub of Wahhabism—as a key ally, while demonising Iran, a country with deep Sufi intellectual traditions. Iran = evil. Saudi = friend. The absurdity is the point. This is not a war of ideologies. It is a war of obedience. It’s not theology that divides “good” from “bad” Muslims—it’s loyalty. Collaboration is Not Neutral The “good Muslim” trope does not merely flatter collaborators—it provides ideological cover for genocide. Whether the branding is “Sufi Islam,” “plain vanilla Islam,” or “civilised Islam,” the core objective is control. The desire to pacify Islam, to regulate it, to make it safe for the empire, is what drives the violence, not Islam itself. The Abraham Accords, CVE programs, Patriot Act, and Muslim Ban—across Republican and Democrat administrations—prove one thing: both sides weaponise “good Islam” to suppress resistance. Under Trump’s renewed presidency, expect more glossy initiatives promoting “peaceful Islam,” “Sufi moderation,” and “Muslim societies for progress.” These are not spiritual efforts. They are tools of colonial management. Even the most well-meaning Sufi today must ask: have we been used? Has our spiritual tradition become a fig leaf for empire? Does our silence—or selective condemnation—manufacture consent for war? Conclusion: The Real Struggle Whether post-9/11 or post-October 7th, the game remains the same: pit Muslims against one another. Regulate the religion. Exalt one version. Exterminate the other. But the consequences are not theoretical. In Gaza today, the “bad Muslims” being exterminated include poets, doctors, mothers, fathers, and children. The tragedy is not just in bombs or policies. It is in the Muslim collaborators who, eager for Western approval, have chosen seats at imperial tables over solidarity with the oppressed. This is not just moral failure—it is complicity in genocide. It is time to repent. To cease performing “good Islam” for the empire. To reclaim Islam—not as a set of talking points for think tanks—but as a living tradition of justice, resistance, and truth. ----- مسلمانوں کو مسخر کرنے کے لیے تصوف اور وہابیت کو ہتھیار بنانا مصنف: نصیر احمد (مندرجہذیلتحریر،فرحالشریفکےمضمون: "اسلاملائٹکیتیاری: صوفیازمبطور 'اچھااسلام': 'اچھےمسلمان' بمقابلہ 'برےمسلمان' کیسیاستکسطرحنسلکشیکےلیےرضامندیپیداکرتیہے" کاخلاصہاورترمیمشدہورژنہے۔اصلمضمونیہاںپڑھاجاسکتاہے۔) "اچھےاسلام" کیپیدائش برنارڈلیوس،برطانوی-امریکیمؤرخاورمشرقوسطیٰکےاسکالر،نےمغربیسامراجیسوچمیںاسلامکےبارےمیںگہرااثرڈالا۔انکیآراءصرفعلمیمیدانتکمحدودنہرہیں،بلکہامریکیخارجہپالیسیپربھیاثراندازہوئیں۔انکیرہنمائیمیںامریکہنے "ریڈیکلاسلام" کوجیوپولیٹیکلمقاصدکےلیےایکہتھیاربنایا،جسکیشروعاتافغان-سوویتجنگسےہوئی۔ اسپالیسیکےتحتامریکہنےشدتپسنداسلامیلٹریچرکیمالیمعاونتکیاورپاکستانوافغانستانمیںمدارسقائمکیےجہاں 35 سےزائدممالکسےآئےنوجوانوںکوعسکرینظریاتسکھائےگئے۔تربیتکےبعد،یہمجاہدین CIA کےزیراثرسوویتوںکےخلافجہادمیںشاملہوگئے۔جنگختمہونےکےبعد،یہلوگامنکےساتھواپسنہیںلوٹےبلکہشدتپسندنظریاتکومزیدپھیلایا۔ برنارڈلیوسنےجہاں "شدتپسندمسلمان" کاخاکہبنایا،وہیں "اچھےمسلمان" کاتصوربھیانہینےپیشکیا۔انکےمطابق،مثالیمسلمانایکپرامن،غیرسیاسی،اورمطیعشخصیتہے—جسکیشناختمذہبسےزیادہثقافت،اورقانونسےزیادہروحانیتپرمبنیہے۔اسطرحمسلمانوںکودوخانوںمیںبانٹدیاگیا: ایکوہجوسامراجیجنگیںلڑے،دوسراوہجوسامراجیتسلطکوجائزقراردے۔ وہکانفرنسجسنےسبکچھواضحکردیا 2003 میںنِکسنسینٹرمیںمنعقدہ "صوفیازماورامریکیپالیسیمیںاسکاممکنہکردار" کےعنوانسےایککانفرنسمیں،لیوسنےصوفیازمکیحمایتکی—نہکہاسکیروحانیتیااخلاقیاتکیوجہسے،بلکہاسلیےکہاسمیں "برداشتسےزیادہ" کیعکاسیہےاوریہکہ "تماممذاہببنیادیطورپرایکجیسےہیں۔" یعنیاسےسامراجیمقاصدکےلیےاستعمالکیاجاسکتاہے۔ اسموقعپرصوفیاسکالر،شیخہشامقبانینےبھیصوفیازمکوغیرسیاسی،بےضرر "سوشلفورس" کےطورپرپیشکیا۔انہوںنےحاضرین—جنمیںہوملینڈسیکیورٹیکےاہلکاراورنیو-کنزرویٹونظریہدانشاملتھے—کویقیندلایاکہصوفی "کبھیقیادتکےطلبگارنہیںہوتے" بلکہ "سوشلورکرز" کاکرداراداکرتےہیں۔یہسامراجکےلیےایکپرفارمنستھی—ایکایسااسلامپیشکرناجومزاحمتنہکرے۔ لیکنیہتاریخکومسخکرناہے۔صلاحالدینایوبی،عمرفوتیتال،عبدالقادرالجزائری،ادریسالسنوسی—all صوفیتھے—اوروہسیاسیرہنما،سپہسالار،اورحکمرانبھیتھے۔یہاںتککہقبانیکےاپنےنقشبندیسلسلےمیںبھی،بغدادمیں "جیشرجالالطریقةالنقشبندیہ" کاقیامامریکیحملےکےخلافہواتھا۔انتاریخیحقائقکومٹاناطاقتکےسامنےجھکنےکےمترادفہے۔ لبرل-مستشرقینکاصوفیازمسےرومانیتعلق صوفیازمکومغربیاسکالرزکیجانبسےرومانویتکالبادہپہنانامحضاتفاقنہیں۔انیسویںاوربیسویںصدیکےمستشرقیناوراسلامیاسکالرز—جیسےولفرڈکینٹویلاسمتھ،فضلالرحمٰن،سیدحسیننصر،گیب،اورانیمیریشمل—نےایکایساعلمیڈھانچہقائمکیاجسمیںتصوفکواعتدالپسندیسےجوڑاگیا۔ شملنےخوداستضادکوتسلیمکیا: "ایکاچھاصوفیوہہوتاہےجوشریعتکیمکملپیرویکرتاہے۔" لیکنمغربمیںرومی،ابنعربی،اوردرویشوںکیچکرداررقصکوانکیاسلامیسختیسےالگکرکےپیشکیاجاتاہے۔جیسےیہصوفیازماسلامکیسختیکےباوجودپنپا،حالانکہیہاسلامکےاندرہیایکروحانیاظہارہے۔ ٹوموکوماسوزاواخبردارکرتیہیںکہیہپیشکشنسلپرستانہہے: اسلامکوعربی،سخت،سامیقراردیاجاتاہے؛جبکہصوفیازمکوآریائی،نرم،یورپیسمجھاجاتاہے۔جرمنمستشرقاوٹوفلیڈررنےاسلامکوقبائلیاورکمتر،اورصوفیازمکوآفاقیواعلیٰبناکرپیشکیا۔یہمنصوبہ،شعورییاغیرشعوریطورپر،ایکایسا "اسلاملائٹ" تیارکرتاہےجوسامراجکوقابلقبولہو۔ نسلکشیکےلیےرضامندیکیتیاری "گڈمسلم،بیڈمسلم" میںمحمودمامدانیاستقسیمپرتنقیدکرتےہیں۔ "اچھےمسلمان" کوسیکولر،غیرسیاسی،روحانیمگرغیرمذہبی،اورلبرلدکھایاجاتاہے—جوصنفیمساوات،عدمتشدد،اورمغربیجمہوریتکیحمایتکرتاہے۔ "برےمسلمان" سیاسی،مزاحمتیاورعسکریہوتےہیں۔ یہتصورہیفوجیجارحیت،ڈرونحملوں،بلیکسائٹس،نگرانی،اورنسلکشیکوجوازفراہمکرتاہے۔یہثقافتیغلطفہمینہیں—بلکہایکسامراجیحکمتعملیہے۔ "اسلامیدہشتگردی" کابیانیہبنانےوالےبڑےمعمار،بنیامیننیتنیاہوہیں،جنہوںنےفلسطینیوںکینسلیصفائیکےلیےعالمیحمایتحاصلکرنےکیکوششکی۔عراق،افغانستان،شام،یمن،سوڈان،لبنان،اورفلسطین—سباسجھوٹکیقیمتاداکررہےہیں۔ ایسےمیںصوفیازمکواپناناروحانیتنہیں،غلامیہے—ایکایساطبقہپیداکرناجوبموںاورنارملائزیشنڈیلزپربرکتدے،بدلےمیںویزے،فنڈنگ،اوراسٹیٹڈپارٹمنٹکیتعریفحاصلکرے۔آجکے "پالششدہ" معاونین—عبداللہبنبیہ،حمزہیوسفاوردیگر—سامراجکےلیےمنتخبکردہاسلامکےپرچارکبنچکےہیں،جومزاحمتیاسلامکودبانےکاذریعہہیں۔ دوہراہتھیار: وہابیاورصوفیاسلام سامراجیمنصوبہتضاداتپرپلتاہے۔اسیلیےایکہیوقتمیں "صوفیاسلام" اور "وہابیاسلام" کوہتھیاربنایاجاتاہے۔ایکروحانی،دوسراسختگیر—لیکندونوںسامراجکیخدمتمیںہیں۔ایکجنگیںلڑتاہے،دوسرامزاحمتکودباتاہے۔ ایکپورینسل،جوذہنیطورپرغلامبنچکیہے،سامراجیبیانیےکو "امن"، "روایت" یا "اسلامکوبچانے" کےنامپردہراتیہے۔وہبھولجاتےہیںکہوہابیمدارسکوسبسےپہلےامریکہاورسعودیعربنےملکرفنڈکیاتھاتاکہسردجنگکیپراکسیجنگوںکےلیےنوجوانوںکوانتہاپسندبنایاجاسکے۔ اورپھروہیامریکہسعودیعربکودوست،اورایران—جسکاصوفیروایتمیںگہرامقامہے—کودشمنقراردیتاہے۔ ایران = بُرا۔سعودی = اچھا۔ یہتضادہیاصلکھیلہے۔ یہنظریاتکیجنگنہیں،فرمانبرداریکیجنگہے۔ "اچھے" اور "برے" مسلمانوںکیتقسیمکادارومدارعقیدےپرنہیں،وفاداریپرہے۔ "تعاون" غیرجانبدارنہیں "اچھےمسلمان" کابیانیہصرفخوشامدنہیں،بلکہنسلکشیکونظریاتیکورمہیاکرتاہے۔چاہےنامہو "صوفیاسلام"، "سادہاسلام" یا "مہذباسلام"—اصلمقصدکنٹرولہے۔اسلامکوتابع،قابلِانتظام،اورسامراجکےلیےمحفوظبناناہیاصلہدفہے۔ ابراہیمیمعاہدے، CVE پروگرامز،پیٹریاٹایکٹ،اورمسلمبین—ریپبلکنیاڈیموکریٹ،دونوں "اچھےاسلام" کومزاحمتکچلنےکےلیےاستعمالکرتےہیں۔ٹرمپکیواپسیکےساتھ، "پرامناسلام" یا "صوفیاعتدال" جیسےمنصوبےدوبارہسامنےآئیںگے—یہروحانینہیں،نوآبادیاتیاوزارہیں۔ آجکاہرسچاصوفیخودسےپوچھے: کیاہمیںاستعمالکیاجارہاہے؟ کیاہماریروحانیروایتسامراجکےلیےپردہبنچکیہے؟ کیاہماریخاموشی—یاچُنکرکیگئیمذمت—جنگوںکےلیےرضامندیپیداکررہیہے؟ نتیجہ: اصلجدوجہد چاہے 9/11 کےبعدہویا 7 اکتوبرکےبعد،کھیلوہیہے: مسلمانوںکوآپسمیںلڑاؤ،مذہبکوکنٹرولکرو،ایکشکلکوعظیمبناؤ،دوسریکومٹادو۔ مگرنتائجصرفنظریاتینہیں—آجغزہمیںجو "برےمسلمان" مارےجارہےہیں،وہشاعر،ڈاکٹر،مائیں،باپ،اوربچےہیں۔ سانحہصرفبموںیاپالیسیوںمیںنہیں—بلکہانمسلمانوںمیںہےجومغربیخوشنودیکےلیےسامراجیمیزوںپربیٹھنےکوترجیحدیتےہیں۔یہصرفاخلاقیناکامینہیں—بلکہنسلکشیمیںشراکتداریہے۔ ابوقتہےتوبہکا۔ ابوقتہے "اچھااسلام" پیشکرنےکیاداکاریبندکرنےکا۔ اسلامکودوبارہاپنالو—بطورایکزندہروایت،جوعدل،مزاحمت،اورسچائیکاعلمبردارہو۔ ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an independent researcher and Quran-centric thinker whose work bridges faith, reason, and contemporary knowledge systems. Through a method rooted in intra-Quranic analysis and scientific coherence, the author has offered ground-breaking interpretations that challenge traditional dogma while staying firmly within the Quran’s framework. His work represents a bold, reasoned, and deeply reverent attempt to revive the Quran’s message in a language the modern world can test and trust. URL: https://www.newageislam.com/the-war-within-islam/weaponising-sufism-wahhabism-subjugate-muslims/d/136431 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

Ismail Raji al-Faruqi’s Study of Religions (With Special Focus on Judaism) - (Part Four)

By Dr. Zafar Darik Qasmi, New Age Islam 7 August 2025 Dr. Ismail Raji al-Faruqi deeply studied Judaism and supported interfaith dialogue between Islam, Christianity, and Judaism. He emphasized shared values like monotheism, prophethood, moral law, and the spiritual significance of Jerusalem. Al-Faruqi believed that both Judaism and Islam promote divine will through ethical living and sacred law. He engaged Jewish texts with academic respect, highlighted mutual traditions, and encouraged peace through understanding. For him, dialogue was a spiritual and global duty, not just tolerance. He advocated respect, justice, and religious freedom through shared Abrahamic roots. His work promoted reconciliation, harmony, and mutual respect among faiths for the benefit of humanity. Main Points: 1. Judaism and Islam share monotheism rooted in divine revelations. 2. Both religions honor Moses and a tradition of prophecy. 3. Sacred laws guide daily ethical life and moral choices. 4. Jerusalem holds spiritual importance in both religious traditions. 5. Dialogue fosters peace, respect, and interfaith understanding globally. 6. Shared rituals reflect deep commonalities in belief and practice. ------ Ismail Raji al-Faruqi studied Judaism with deep seriousness, just like he did with Islam and Christianity. He supported dialogue with Judaism, and his books, articles, and papers contain significant content on this topic. From the Islamic point of view, both Judaism and Christianity are considered divinely revealed religions. Islam not only shows tolerance or cultural respect for them but also affirms their religious truth. Al-Faruqi observed that in Christian moral philosophy, Jesus challenged the tribal and ethnic foundations of Jewish worship and instead gave priority to spiritual and ethical values—a concept also found in Islamic and Sufi teachings. According to al-Faruqi, the core message of Judaism was originally monotheism, as taught by Prophet Moses (Musa A.S.). However, later Jewish scholars confined this monotheism within ethnic and national boundaries. In contrast, Islam’s concept of monotheism is universal and inclusive, while Judaism's idea of God became restricted to the Israelites. Al-Faruqi was a strong supporter of interfaith dialogue. He referred to Islam, Judaism, and Christianity as Abrahamic religions, and believed that their common values could become a foundation for peace, dialogue, and cooperation. “Islam, Judaism, and Christianity are all divine religions. Islam acknowledges them and considers faith in them part of its own belief system.” Al-Faruqi studied the Jewish Torah law deeply. He appreciated its moral foundations but pointed out that over time, Jewish rituals and laws became overly legalistic and ethnocentric. In Islam, worship and ethics aim at human welfare and spiritual growth, whereas in Judaism, religious law became more about ceremony and ethnic practice. Views of al-Faruqi on Judaism: He focused on the concept of monotheism in both Islam and Judaism, highlighting that both faiths are rooted in belief in one God — a foundational shared value for interfaith harmony. He discussed the concept of prophethood in Judaism, comparing it with Islamic teachings. He emphasized that both religions recognize Moses (A.S.) and many other prophets, and Islam sees the Prophet Muhammad (PBUH) as the continuation and completion of this prophetic tradition. He reviewed Jewish scriptures from the Islamic viewpoint, accepting them as once divinely revealed texts, though altered over time — contrasting this with Islam's belief in the preservation of the Qur’an. He analyzed Jewish messianic expectations, comparing them with Islamic views. He emphasized that both religions await a future figure who will bring justice and peace to the world. He compared Jewish law and Islamic Shariah, noting that both legal systems aim to implement God’s will in everyday life and guide the ethical behavior of followers. He highlighted the role of Jewish prophets in developing moral monotheism, stating that their messages align with Islamic teachings. He saw the prophetic tradition as continuing and culminating in Prophet Muhammad (PBUH). He discussed the religious significance of Jerusalem in both Judaism and Islam, advocating mutual respect and understanding regarding its sacred status. Promoting Positive Interfaith Relations: Al-Faruqi promoted the idea of positive and respectful interfaith relations between Jews and Muslims. He believed that mutual understanding and respect for each other’s beliefs could lead to peaceful coexistence. He also discussed shared rituals and symbols in Judaism and Islam — such as circumcision, dietary laws, prayers, and fasting. He stressed that the Jewish belief in God is very close to the Islamic concept of Allah. He highlighted the importance of religious festivals in both faiths — like Yom Kippur and Ramadan — as tools to promote community and spiritual growth. An Intellectual and Philosophical Study: Al-Faruqi conducted a deep academic and philosophical study of Judaism. He tried to understand Jewish philosophy, theological teachings, and their historical context. His approach was based on understanding, not polemics, and he worked to identify common values and differences between Judaism and Islam. He studied the social, cultural, and religious aspects of Jewish history in detail. He tried to understand the development of Jewish society and its historical journey, often drawing connections between Jewish and Islamic history. He also analysed Jewish religious texts academically, exploring their historical and philosophical foundations, their teachings, and their influence. Dialogue as Academic Engagement: He promoted interfaith dialogue in the form of scholarly discussions. He engaged with Jewish scholars and sought to deepen mutual understanding. His study of Judaism was reconciliatory in tone, aiming to foster harmony among different religions. Conclusion: The core purpose of al-Faruqi’s writings and interfaith efforts can be summarized as follows: Interfaith dialogue, according to al-Faruqi, is not just about introduction or tolerance, but a higher spiritual goal, a religious duty, and a path toward global harmony. He believed that: The oneness of God (Tawhid) should be emphasized universally. All three Abrahamic faiths believe in one God and can use this shared belief to serve humanity. Religions are not just about rituals but also about ethical values, justice, mercy, and peace. Islam promotes honest, respectful, and scholarly dialogue, not debates focused on superiority. Dialogue is also part of Islamic invitation (Da’wah) — when non-Muslims understand true Islamic teachings, misconceptions and Islamophobia can be eliminated. Dialogue helps promote religious freedom, respect for diversity, and equal rights for all people to practice their faith freely. Wars often arise from misunderstanding and hate, while dialogue clears confusion and lays the foundation for peace. Dialogue protects us from emotional extremism, hostility, and sectarianism. Al-Faruqi’s writings and efforts show his sincerity and commitment to genuine interfaith understanding. Earlier Articles: Ismail Raji Al-Faruqi’s Study of Religions - (Part One) Ismail Raji Al-Faruqi’s Study of Religions - (Part Two) Dr. Ismail Raji Al-Faruqi’s Study of Religions (With Special Focus on Christianity) - ( Part Three) ----- Dr. Zafar Darik Qasmi is an Author and Columnist URL: https://www.newageislam.com/books-documents/ismail-raji-faruqi-religions-judaism-part-four/d/136424 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

Weaponising Sufism and Wahhabism to Subjugate Muslims

By Naseer Ahmed, New Age Islam 7 August 2025 The following is a summarised and edited version of: “Manufacturing ‘Islam Lite’: Sufism as ‘Good Islam’: How the politics of ‘Good Muslim’ vs. ‘Bad Muslim’ manufactures consent for genocide” by Farah El-Sharif. Read the original here. The Birth of “Good Islam” Bernard Lewis, the influential British-American historian and Middle East scholar, played a pivotal role in shaping Western imperial attitudes toward Islam. His influence stretched far beyond academia, into the very heart of U.S. foreign policy. His counsel underpinned the American strategy of weaponising radicalised Islam for geopolitical ends, beginning with the Afghan-Soviet war. Under this policy, the U.S. directly funded extremist literature and helped establish madrassas across Pakistan and Afghanistan to indoctrinate young Muslim men—drawn from over 35 countries—with a weaponised theology. Once trained, these fighters joined the CIA-backed jihad against the Soviets. When the war ended, they returned home, not to peace, but to disseminate their radicalised ideology further afield. Yet even as Lewis helped construct the “radical Muslim” archetype, he also shaped its foil: the “good Muslim.” This ideal Muslim, according to Lewis, is a pacifist, apolitical, and docile figure—more cultural than religious, more mystical than legalistic. In this dual construction, Muslims were split into two essentialised camps: one to fight imperial battles, the other to legitimise imperial presence. The Conference That Said It All In a 2003 conference hosted by the Nixon Centre titled “Understanding Sufism and Its Potential Role in U.S. Policy,” Lewis openly championed Sufism—not for its theology or ethics, but because, in his words, it “reflects something more than tolerance” and holds that “all religions are basically the same.” In other words, it can be co-opted. Sufi scholar Hesham Kabbani joined Lewis at the event, enthusiastically presenting Sufism as a depoliticised, non-threatening “social force.” He assured the audience—made up of Homeland Security officials and neoconservative hawks—that Sufis “never seek leadership” but serve as “social workers.” It was a performance for the empire, tailored to reassure Washington that there exists an Islam that does not resist. But this was a gross erasure. Figures like Salahuddin Ayyubi, Umar Futi Tal, Abdul Qādir al-Jaza’iri, and Idris as-Senussi were Sufis—and they led political revolts, commanded armies, ruled states. Even within Kabbani’s own Naqshbandi lineage, the Jaysh Rijāl al-Ṭarīqa al-Naqshbandiyya was formed in Baghdad to fight the American invasion of Iraq. To erase these legacies is to rewrite history at the feet of power. The Liberal-Orientalist Love Affair with Sufism The romanticisation of Sufism by Western scholars is not innocent. Nineteenth and twentieth-century Orientalists and Islamicists—such as Wilfred Cantwell Smith, Fazlur Rahman, Seyyed Hossein Nasr, H.A.R. Gibb, and Annemarie Schimmel—created a scholarly framework that equated mysticism with moderation. Schimmel herself admitted the absurdity of this selective love. “A good Sufi,” she once remarked, “should follow the shariah and all that it entails.” But the Western fascination with Rumi, Ibn Arabi, and the “whirling dervishes” consistently detaches their mysticism from their Islamic orthodoxy. This detachment implies that Sufism flourished in spite of Islam’s rigidity, rather than as an organic expression of it. Tomoko Masuzawa warns that this portrayal is racialised: Islam becomes Arab, rigid, Semitic; Sufism becomes Aryan, gentle, European. Otto Pfleiderer, a German Orientalist, typified this racial dichotomy by treating Islam as tribal and inferior while elevating Sufism as universal and transcendent. This project—consciously or not—fed into a sanitised, de-Islamised, “Islam Lite” acceptable to the empire. Manufacturing Consent for Genocide In Good Muslim, Bad Muslim, Mahmood Mamdani critiques this binary construction. “Good Muslims” are cast as secular, apolitical, spiritual-but-not-religious liberals. They advocate gender equality, nonviolence, and Western-style democracy. They vote Democrat. “Bad Muslims” are political, militant, and resistant to imperialism. This binary fuels military invasions, drone strikes, black sites, surveillance states, and genocides. It is not a cultural misunderstanding—it is a colonial strategy. The primary architect of the “Islamic terrorism” narrative is none other than Benjamin Netanyahu, who has long sought to manufacture global consent for the ethnic cleansing of Palestinians. Iraq, Afghanistan, Syria, Yemen, Sudan, Lebanon, and Palestine bear the bloody consequences of this myth. In this context, the imperial co-optation of Sufism is not about spirituality. It is about subjugation. It is the creation of a religious subclass willing to bless bombs and normalisation deals in exchange for visas, conferences, funding, and think-tank prestige. Today’s polished collaborators—Abdullah Bin Bayyah, Hamza Yusuf, and others backed by the UAE or U.S. State Department—have become handpicked enablers of a compliant Islam, weaponised against its more resistant, justice-oriented forms. The Two-Faced Strategy: Wahhabis and Sufis The imperial project thrives on contradiction. It is no surprise that both “Sufi Islam” and “Wahhabi Islam” are weaponised in tandem. These two projected as opposite poles—spiritual and severe—are manipulated to serve the same master. One is used to fight wars; the other to suppress dissent. A legion of intellectually colonised Muslims makes this task easier by parroting imperial talking points in the name of peace, tradition, or “saving Islam.” They forget that it was the U.S., in alliance with Saudi Arabia, that funded Wahhabi madrasas to radicalise Muslim youth for its Cold War proxy battles. And yet, in the same breath, the U.S. hails Saudi Arabia—a hub of Wahhabism—as a key ally, while demonising Iran, a country with deep Sufi intellectual traditions. Iran = evil. Saudi = friend. The absurdity is the point. This is not a war of ideologies. It is a war of obedience. It’s not theology that divides “good” from “bad” Muslims—it’s loyalty. Collaboration is Not Neutral The “good Muslim” trope does not merely flatter collaborators—it provides ideological cover for genocide. Whether the branding is “Sufi Islam,” “plain vanilla Islam,” or “civilised Islam,” the core objective is control. The desire to pacify Islam, to regulate it, to make it safe for the empire, is what drives the violence, not Islam itself. The Abraham Accords, CVE programs, Patriot Act, and Muslim Ban—across Republican and Democrat administrations—prove one thing: both sides weaponise “good Islam” to suppress resistance. Under Trump’s renewed presidency, expect more glossy initiatives promoting “peaceful Islam,” “Sufi moderation,” and “Muslim societies for progress.” These are not spiritual efforts. They are tools of colonial management. Even the most well-meaning Sufi today must ask: have we been used? Has our spiritual tradition become a fig leaf for empire? Does our silence—or selective condemnation—manufacture consent for war? Conclusion: The Real Struggle Whether post-9/11 or post-October 7th, the game remains the same: pit Muslims against one another. Regulate the religion. Exalt one version. Exterminate the other. But the consequences are not theoretical. In Gaza today, the “bad Muslims” being exterminated include poets, doctors, mothers, fathers, and children. The tragedy is not just in bombs or policies. It is in the Muslim collaborators who, eager for Western approval, have chosen seats at imperial tables over solidarity with the oppressed. This is not just moral failure—it is complicity in genocide. It is time to repent. To cease performing “good Islam” for the empire. To reclaim Islam—not as a set of talking points for think tanks—but as a living tradition of justice, resistance, and truth. ----- مسلمانوں کو مسخر کرنے کے لیے تصوف اور وہابیت کو ہتھیار بنانا مصنف: نصیر احمد (مندرجہذیلتحریر،فرحالشریفکےمضمون: "اسلاملائٹکیتیاری: صوفیازمبطور 'اچھااسلام': 'اچھےمسلمان' بمقابلہ 'برےمسلمان' کیسیاستکسطرحنسلکشیکےلیےرضامندیپیداکرتیہے" کاخلاصہاورترمیمشدہورژنہے۔اصلمضمونیہاںپڑھاجاسکتاہے۔) "اچھےاسلام" کیپیدائش برنارڈلیوس،برطانوی-امریکیمؤرخاورمشرقوسطیٰکےاسکالر،نےمغربیسامراجیسوچمیںاسلامکےبارےمیںگہرااثرڈالا۔انکیآراءصرفعلمیمیدانتکمحدودنہرہیں،بلکہامریکیخارجہپالیسیپربھیاثراندازہوئیں۔انکیرہنمائیمیںامریکہنے "ریڈیکلاسلام" کوجیوپولیٹیکلمقاصدکےلیےایکہتھیاربنایا،جسکیشروعاتافغان-سوویتجنگسےہوئی۔ اسپالیسیکےتحتامریکہنےشدتپسنداسلامیلٹریچرکیمالیمعاونتکیاورپاکستانوافغانستانمیںمدارسقائمکیےجہاں 35 سےزائدممالکسےآئےنوجوانوںکوعسکرینظریاتسکھائےگئے۔تربیتکےبعد،یہمجاہدین CIA کےزیراثرسوویتوںکےخلافجہادمیںشاملہوگئے۔جنگختمہونےکےبعد،یہلوگامنکےساتھواپسنہیںلوٹےبلکہشدتپسندنظریاتکومزیدپھیلایا۔ برنارڈلیوسنےجہاں "شدتپسندمسلمان" کاخاکہبنایا،وہیں "اچھےمسلمان" کاتصوربھیانہینےپیشکیا۔انکےمطابق،مثالیمسلمانایکپرامن،غیرسیاسی،اورمطیعشخصیتہے—جسکیشناختمذہبسےزیادہثقافت،اورقانونسےزیادہروحانیتپرمبنیہے۔اسطرحمسلمانوںکودوخانوںمیںبانٹدیاگیا: ایکوہجوسامراجیجنگیںلڑے،دوسراوہجوسامراجیتسلطکوجائزقراردے۔ وہکانفرنسجسنےسبکچھواضحکردیا 2003 میںنِکسنسینٹرمیںمنعقدہ "صوفیازماورامریکیپالیسیمیںاسکاممکنہکردار" کےعنوانسےایککانفرنسمیں،لیوسنےصوفیازمکیحمایتکی—نہکہاسکیروحانیتیااخلاقیاتکیوجہسے،بلکہاسلیےکہاسمیں "برداشتسےزیادہ" کیعکاسیہےاوریہکہ "تماممذاہببنیادیطورپرایکجیسےہیں۔" یعنیاسےسامراجیمقاصدکےلیےاستعمالکیاجاسکتاہے۔ اسموقعپرصوفیاسکالر،شیخہشامقبانینےبھیصوفیازمکوغیرسیاسی،بےضرر "سوشلفورس" کےطورپرپیشکیا۔انہوںنےحاضرین—جنمیںہوملینڈسیکیورٹیکےاہلکاراورنیو-کنزرویٹونظریہدانشاملتھے—کویقیندلایاکہصوفی "کبھیقیادتکےطلبگارنہیںہوتے" بلکہ "سوشلورکرز" کاکرداراداکرتےہیں۔یہسامراجکےلیےایکپرفارمنستھی—ایکایسااسلامپیشکرناجومزاحمتنہکرے۔ لیکنیہتاریخکومسخکرناہے۔صلاحالدینایوبی،عمرفوتیتال،عبدالقادرالجزائری،ادریسالسنوسی—all صوفیتھے—اوروہسیاسیرہنما،سپہسالار،اورحکمرانبھیتھے۔یہاںتککہقبانیکےاپنےنقشبندیسلسلےمیںبھی،بغدادمیں "جیشرجالالطریقةالنقشبندیہ" کاقیامامریکیحملےکےخلافہواتھا۔انتاریخیحقائقکومٹاناطاقتکےسامنےجھکنےکےمترادفہے۔ لبرل-مستشرقینکاصوفیازمسےرومانیتعلق صوفیازمکومغربیاسکالرزکیجانبسےرومانویتکالبادہپہنانامحضاتفاقنہیں۔انیسویںاوربیسویںصدیکےمستشرقیناوراسلامیاسکالرز—جیسےولفرڈکینٹویلاسمتھ،فضلالرحمٰن،سیدحسیننصر،گیب،اورانیمیریشمل—نےایکایساعلمیڈھانچہقائمکیاجسمیںتصوفکواعتدالپسندیسےجوڑاگیا۔ شملنےخوداستضادکوتسلیمکیا: "ایکاچھاصوفیوہہوتاہےجوشریعتکیمکملپیرویکرتاہے۔" لیکنمغربمیںرومی،ابنعربی،اوردرویشوںکیچکرداررقصکوانکیاسلامیسختیسےالگکرکےپیشکیاجاتاہے۔جیسےیہصوفیازماسلامکیسختیکےباوجودپنپا،حالانکہیہاسلامکےاندرہیایکروحانیاظہارہے۔ ٹوموکوماسوزاواخبردارکرتیہیںکہیہپیشکشنسلپرستانہہے: اسلامکوعربی،سخت،سامیقراردیاجاتاہے؛جبکہصوفیازمکوآریائی،نرم،یورپیسمجھاجاتاہے۔جرمنمستشرقاوٹوفلیڈررنےاسلامکوقبائلیاورکمتر،اورصوفیازمکوآفاقیواعلیٰبناکرپیشکیا۔یہمنصوبہ،شعورییاغیرشعوریطورپر،ایکایسا "اسلاملائٹ" تیارکرتاہےجوسامراجکوقابلقبولہو۔ نسلکشیکےلیےرضامندیکیتیاری "گڈمسلم،بیڈمسلم" میںمحمودمامدانیاستقسیمپرتنقیدکرتےہیں۔ "اچھےمسلمان" کوسیکولر،غیرسیاسی،روحانیمگرغیرمذہبی،اورلبرلدکھایاجاتاہے—جوصنفیمساوات،عدمتشدد،اورمغربیجمہوریتکیحمایتکرتاہے۔ "برےمسلمان" سیاسی،مزاحمتیاورعسکریہوتےہیں۔ یہتصورہیفوجیجارحیت،ڈرونحملوں،بلیکسائٹس،نگرانی،اورنسلکشیکوجوازفراہمکرتاہے۔یہثقافتیغلطفہمینہیں—بلکہایکسامراجیحکمتعملیہے۔ "اسلامیدہشتگردی" کابیانیہبنانےوالےبڑےمعمار،بنیامیننیتنیاہوہیں،جنہوںنےفلسطینیوںکینسلیصفائیکےلیےعالمیحمایتحاصلکرنےکیکوششکی۔عراق،افغانستان،شام،یمن،سوڈان،لبنان،اورفلسطین—سباسجھوٹکیقیمتاداکررہےہیں۔ ایسےمیںصوفیازمکواپناناروحانیتنہیں،غلامیہے—ایکایساطبقہپیداکرناجوبموںاورنارملائزیشنڈیلزپربرکتدے،بدلےمیںویزے،فنڈنگ،اوراسٹیٹڈپارٹمنٹکیتعریفحاصلکرے۔آجکے "پالششدہ" معاونین—عبداللہبنبیہ،حمزہیوسفاوردیگر—سامراجکےلیےمنتخبکردہاسلامکےپرچارکبنچکےہیں،جومزاحمتیاسلامکودبانےکاذریعہہیں۔ دوہراہتھیار: وہابیاورصوفیاسلام سامراجیمنصوبہتضاداتپرپلتاہے۔اسیلیےایکہیوقتمیں "صوفیاسلام" اور "وہابیاسلام" کوہتھیاربنایاجاتاہے۔ایکروحانی،دوسراسختگیر—لیکندونوںسامراجکیخدمتمیںہیں۔ایکجنگیںلڑتاہے،دوسرامزاحمتکودباتاہے۔ ایکپورینسل،جوذہنیطورپرغلامبنچکیہے،سامراجیبیانیےکو "امن"، "روایت" یا "اسلامکوبچانے" کےنامپردہراتیہے۔وہبھولجاتےہیںکہوہابیمدارسکوسبسےپہلےامریکہاورسعودیعربنےملکرفنڈکیاتھاتاکہسردجنگکیپراکسیجنگوںکےلیےنوجوانوںکوانتہاپسندبنایاجاسکے۔ اورپھروہیامریکہسعودیعربکودوست،اورایران—جسکاصوفیروایتمیںگہرامقامہے—کودشمنقراردیتاہے۔ ایران = بُرا۔سعودی = اچھا۔ یہتضادہیاصلکھیلہے۔ یہنظریاتکیجنگنہیں،فرمانبرداریکیجنگہے۔ "اچھے" اور "برے" مسلمانوںکیتقسیمکادارومدارعقیدےپرنہیں،وفاداریپرہے۔ "تعاون" غیرجانبدارنہیں "اچھےمسلمان" کابیانیہصرفخوشامدنہیں،بلکہنسلکشیکونظریاتیکورمہیاکرتاہے۔چاہےنامہو "صوفیاسلام"، "سادہاسلام" یا "مہذباسلام"—اصلمقصدکنٹرولہے۔اسلامکوتابع،قابلِانتظام،اورسامراجکےلیےمحفوظبناناہیاصلہدفہے۔ ابراہیمیمعاہدے، CVE پروگرامز،پیٹریاٹایکٹ،اورمسلمبین—ریپبلکنیاڈیموکریٹ،دونوں "اچھےاسلام" کومزاحمتکچلنےکےلیےاستعمالکرتےہیں۔ٹرمپکیواپسیکےساتھ، "پرامناسلام" یا "صوفیاعتدال" جیسےمنصوبےدوبارہسامنےآئیںگے—یہروحانینہیں،نوآبادیاتیاوزارہیں۔ آجکاہرسچاصوفیخودسےپوچھے: کیاہمیںاستعمالکیاجارہاہے؟ کیاہماریروحانیروایتسامراجکےلیےپردہبنچکیہے؟ کیاہماریخاموشی—یاچُنکرکیگئیمذمت—جنگوںکےلیےرضامندیپیداکررہیہے؟ نتیجہ: اصلجدوجہد چاہے 9/11 کےبعدہویا 7 اکتوبرکےبعد،کھیلوہیہے: مسلمانوںکوآپسمیںلڑاؤ،مذہبکوکنٹرولکرو،ایکشکلکوعظیمبناؤ،دوسریکومٹادو۔ مگرنتائجصرفنظریاتینہیں—آجغزہمیںجو "برےمسلمان" مارےجارہےہیں،وہشاعر،ڈاکٹر،مائیں،باپ،اوربچےہیں۔ سانحہصرفبموںیاپالیسیوںمیںنہیں—بلکہانمسلمانوںمیںہےجومغربیخوشنودیکےلیےسامراجیمیزوںپربیٹھنےکوترجیحدیتےہیں۔یہصرفاخلاقیناکامینہیں—بلکہنسلکشیمیںشراکتداریہے۔ ابوقتہےتوبہکا۔ ابوقتہے "اچھااسلام" پیشکرنےکیاداکاریبندکرنےکا۔ اسلامکودوبارہاپنالو—بطورایکزندہروایت،جوعدل،مزاحمت،اورسچائیکاعلمبردارہو۔ ----- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an independent researcher and Quran-centric thinker whose work bridges faith, reason, and contemporary knowledge systems. Through a method rooted in intra-Quranic analysis and scientific coherence, the author has offered ground-breaking interpretations that challenge traditional dogma while staying firmly within the Quran’s framework. His work represents a bold, reasoned, and deeply reverent attempt to revive the Quran’s message in a language the modern world can test and trust. URL: https://www.newageislam.com/the-war-within-islam/weaponising-sufism-wahhabism-subjugate-muslims/d/136431 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

Ismail Raji al-Faruqi’s Study of Religions (With Special Focus on Judaism) - (Part Four)

By Dr. Zafar Darik Qasmi, New Age Islam 7 August 2025 Dr. Ismail Raji al-Faruqi deeply studied Judaism and supported interfaith dialogue between Islam, Christianity, and Judaism. He emphasized shared values like monotheism, prophethood, moral law, and the spiritual significance of Jerusalem. Al-Faruqi believed that both Judaism and Islam promote divine will through ethical living and sacred law. He engaged Jewish texts with academic respect, highlighted mutual traditions, and encouraged peace through understanding. For him, dialogue was a spiritual and global duty, not just tolerance. He advocated respect, justice, and religious freedom through shared Abrahamic roots. His work promoted reconciliation, harmony, and mutual respect among faiths for the benefit of humanity. Main Points: 1. Judaism and Islam share monotheism rooted in divine revelations. 2. Both religions honor Moses and a tradition of prophecy. 3. Sacred laws guide daily ethical life and moral choices. 4. Jerusalem holds spiritual importance in both religious traditions. 5. Dialogue fosters peace, respect, and interfaith understanding globally. 6. Shared rituals reflect deep commonalities in belief and practice. ------ Ismail Raji al-Faruqi studied Judaism with deep seriousness, just like he did with Islam and Christianity. He supported dialogue with Judaism, and his books, articles, and papers contain significant content on this topic. From the Islamic point of view, both Judaism and Christianity are considered divinely revealed religions. Islam not only shows tolerance or cultural respect for them but also affirms their religious truth. Al-Faruqi observed that in Christian moral philosophy, Jesus challenged the tribal and ethnic foundations of Jewish worship and instead gave priority to spiritual and ethical values—a concept also found in Islamic and Sufi teachings. According to al-Faruqi, the core message of Judaism was originally monotheism, as taught by Prophet Moses (Musa A.S.). However, later Jewish scholars confined this monotheism within ethnic and national boundaries. In contrast, Islam’s concept of monotheism is universal and inclusive, while Judaism's idea of God became restricted to the Israelites. Al-Faruqi was a strong supporter of interfaith dialogue. He referred to Islam, Judaism, and Christianity as Abrahamic religions, and believed that their common values could become a foundation for peace, dialogue, and cooperation. “Islam, Judaism, and Christianity are all divine religions. Islam acknowledges them and considers faith in them part of its own belief system.” Al-Faruqi studied the Jewish Torah law deeply. He appreciated its moral foundations but pointed out that over time, Jewish rituals and laws became overly legalistic and ethnocentric. In Islam, worship and ethics aim at human welfare and spiritual growth, whereas in Judaism, religious law became more about ceremony and ethnic practice. Views of al-Faruqi on Judaism: He focused on the concept of monotheism in both Islam and Judaism, highlighting that both faiths are rooted in belief in one God — a foundational shared value for interfaith harmony. He discussed the concept of prophethood in Judaism, comparing it with Islamic teachings. He emphasized that both religions recognize Moses (A.S.) and many other prophets, and Islam sees the Prophet Muhammad (PBUH) as the continuation and completion of this prophetic tradition. He reviewed Jewish scriptures from the Islamic viewpoint, accepting them as once divinely revealed texts, though altered over time — contrasting this with Islam's belief in the preservation of the Qur’an. He analyzed Jewish messianic expectations, comparing them with Islamic views. He emphasized that both religions await a future figure who will bring justice and peace to the world. He compared Jewish law and Islamic Shariah, noting that both legal systems aim to implement God’s will in everyday life and guide the ethical behavior of followers. He highlighted the role of Jewish prophets in developing moral monotheism, stating that their messages align with Islamic teachings. He saw the prophetic tradition as continuing and culminating in Prophet Muhammad (PBUH). He discussed the religious significance of Jerusalem in both Judaism and Islam, advocating mutual respect and understanding regarding its sacred status. Promoting Positive Interfaith Relations: Al-Faruqi promoted the idea of positive and respectful interfaith relations between Jews and Muslims. He believed that mutual understanding and respect for each other’s beliefs could lead to peaceful coexistence. He also discussed shared rituals and symbols in Judaism and Islam — such as circumcision, dietary laws, prayers, and fasting. He stressed that the Jewish belief in God is very close to the Islamic concept of Allah. He highlighted the importance of religious festivals in both faiths — like Yom Kippur and Ramadan — as tools to promote community and spiritual growth. An Intellectual and Philosophical Study: Al-Faruqi conducted a deep academic and philosophical study of Judaism. He tried to understand Jewish philosophy, theological teachings, and their historical context. His approach was based on understanding, not polemics, and he worked to identify common values and differences between Judaism and Islam. He studied the social, cultural, and religious aspects of Jewish history in detail. He tried to understand the development of Jewish society and its historical journey, often drawing connections between Jewish and Islamic history. He also analysed Jewish religious texts academically, exploring their historical and philosophical foundations, their teachings, and their influence. Dialogue as Academic Engagement: He promoted interfaith dialogue in the form of scholarly discussions. He engaged with Jewish scholars and sought to deepen mutual understanding. His study of Judaism was reconciliatory in tone, aiming to foster harmony among different religions. Conclusion: The core purpose of al-Faruqi’s writings and interfaith efforts can be summarized as follows: Interfaith dialogue, according to al-Faruqi, is not just about introduction or tolerance, but a higher spiritual goal, a religious duty, and a path toward global harmony. He believed that: The oneness of God (Tawhid) should be emphasized universally. All three Abrahamic faiths believe in one God and can use this shared belief to serve humanity. Religions are not just about rituals but also about ethical values, justice, mercy, and peace. Islam promotes honest, respectful, and scholarly dialogue, not debates focused on superiority. Dialogue is also part of Islamic invitation (Da’wah) — when non-Muslims understand true Islamic teachings, misconceptions and Islamophobia can be eliminated. Dialogue helps promote religious freedom, respect for diversity, and equal rights for all people to practice their faith freely. Wars often arise from misunderstanding and hate, while dialogue clears confusion and lays the foundation for peace. Dialogue protects us from emotional extremism, hostility, and sectarianism. Al-Faruqi’s writings and efforts show his sincerity and commitment to genuine interfaith understanding. Earlier Articles: Ismail Raji Al-Faruqi’s Study of Religions - (Part One) Ismail Raji Al-Faruqi’s Study of Religions - (Part Two) Dr. Ismail Raji Al-Faruqi’s Study of Religions (With Special Focus on Christianity) - ( Part Three) ----- Dr. Zafar Darik Qasmi is an Author and Columnist URL: https://www.newageislam.com/books-documents/ismail-raji-faruqi-religions-judaism-part-four/d/136424 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 Khwaja Shah Mahboobullah: The Saint Who Transformed Deccan into a Beacon of Fourfold Sufi Wisdom

By Adnan Faizi, New Age Islam 7 August 2025 Hazrat Khwaja Shah Mahboobullah, born as Hazrat Syed Shah Mohammad Siddiq Ali al-Hussaini, was a revered Sufi of 19th–20th century Deccan. Descended from a noble Syed lineage and raised in a spiritually rich household, he became a radiant figure of Ilm, Hikmat, and divine Karamat. Rooted in four Silsilas — Chishti, Qadri, Rifai, and Naqshbandi — his spiritual path reflected both depth and universality. Through teaching, healing, and silent spiritual transmission, he transformed Hyderabad into a living centre of Sufi presence, where seekers from all backgrounds found light and guidance. Main Points: 1. Hazrat Khwaja Mahboobullah was born in 1847 in Qazipura, Hyderabad, to a noble Syed family. 2. He took bay‘ah from Hazrat Shah Shamsuddin Mahboob Chishti Qadri in early adulthood. 3. He received khilafat in the Chishti, Qadri, Naqshbandi, and Rifai Sufi silsilas, and was entrusted with guiding seekers under all four sacred paths. 4. He inspired the Mehboob Journal and the formation of Mohi Academy, both dedicated to preserving his teachings and silsila. 5. He passed away on 18 Dhu al-Qa‘dah 1338 AH (1920) and is buried in Shanker Gunj, where Urs with sama and ziyarat is held annually. ----- Introduction The late 19th and early 20th centuries marked an era of profound spiritual evolution in the Deccan region, especially Hyderabad, where a constellation of Sufi saints reshaped the mystical landscape of the Indian subcontinent. Among them, Hazrat Khwaja Shah Mahboobullah emerged as a multidimensional spiritual guide whose influence crossed social, sectarian, and geographic boundaries. Revered for his profound connection to the Divine, deep scholarship in Islamic sciences, and exceptional healing abilities, he was not only a beacon of Sufi ideology but also a community leader whose teachings continue to inspire across generations. His devotion to multiple Sufi Silsilas, combined with a life of humility and divine service, earned him admiration from all classes of people, including the Hyderabad nobility. Early Life and Family Background Hazrat Khwaja Mahboobullah was born on 29 Sha‘ban 1263 Hijri, corresponding to May 1847, in Qazipura, Hyderabad. He was named Syed Shah Mohammad Siddiq Ali al-Hussaini. His father, Hazrat Syed Shah Parwarish Ali al-Hussaini, also known as 'Rifat Panah', held high administrative posts in the Hyderabad state and came from a noble Naqshbandi-Qadri lineage. His mother, Hazrat Bibi Ewaz Begum, was a descendant of the Siddiqi silsila of Mashaikh-e-Deccan, a prominent family of religious scholars and mystics. Her lineage was steeped in Islamic learning and Tasawwuf. A notable event before his birth was a dream experienced by his mother, in which Hazrat Bibi Fatima Tuz-Zahra placed a radiant child in her lap, stating that he was among the chosen of Allah. His maternal grandfather, Hazrat Mirza Shah Shujauddin, was a respected scholar of his time. From a young age, Hazrat Mahboobullah showed signs of spiritual depth and mystical inclination. His personality exuded calmness and grace, with a luminous presence that attracted attention. Even as a child, his silence had spiritual weight, and elders around him sensed his future greatness. Education and Spiritual Training Hazrat Mahboobullah began his education at home with the memorisation of the Qur’an. He then pursued deeper Islamic sciences including Fiqh (jurisprudence), Hadith, Tafsir, Arabic grammar, Persian language, Hikmat (philosophy), and Tasawwuf. His primary teachers included well-known scholars of Hyderabad such as Hazrat Maulana Shah Nooruddin, Hazrat Maulana Shah Fakhruddin, Hazrat Maulana Ali Bakhsh, and Hazrat Maulana Syed Shah Mahdi Hussain. These scholars were known not only for their academic strength but also for their spiritual insight. Many of his peers in study circles went on to become major Sufi leaders themselves. He also received training in Unani medicine from his family and was considered a competent Hakeem. Apart from being a scholar, he was an artist in calligraphy and mastered both the Naskh and Nastaliq scripts. His education was not only textual but experiential — he internalised divine teachings and applied them through zikr, silence, service, and meditation. Bay‘ah and Khilafat His spiritual allegiance was pledged to Hazrat Khwaja Shah Shamsuddin Mohammad Mahboob, a highly regarded Chishti-Qadri saint in Hyderabad. Under the strict but loving guidance of his Murshid, Hazrat Mahboobullah traversed the spiritual path with great speed and depth. Eventually, he was granted full Khilafat and Ijazat to initiate and guide disciples. His inner vision and Kashf connected him directly to Hazrat Shaykh Abdul Qadir Jilani, from whom he received Ruhaani Nisbat. Hazrat Mahboobullah’s silsila encompassed the four foundational Sufi orders of South Asia: Chishti, Qadri, Rifai, and Naqshbandi. His broad spiritual affiliations allowed seekers from diverse backgrounds to find a path through his teachings. He received over 25 spiritual laqabs (titles), one of which was "Abdul Qadir Sani," reflecting his close spiritual kinship with the Qadri path. Teaching and Disciples Hazrat Mahboobullah’s influence spread widely through his teachings and the spiritual nurturing of disciples. He trained numerous Mureeds who later became significant spiritual leaders in their own right. Among his most notable Khalifas were Hazrat Syed Shah Osman Hussaini (Fayeq), Hazrat Syed Shah Yahya Hussaini (Yahya Pasha), Hazrat Syed Shah Baqar Ali Hussaini (Faqeer Pasha), Hazrat Syed Mahmood Ali Shah (Makki Miyan), Hazrat Maulvi Abdul Qadeer Siddiqi (Hasrat), Hazrat Shah Abdul Muqtadir Siddiqi, Hazrat Syed Ahmed Ali Shah, and Hazrat Syed Shah Mohammad Omar al-Hussaini. His teaching method combined traditional Islamic scholarship with deep mystical experience. Hazrat often attended sama gatherings anonymously and observed the spiritual states of his disciples. During these gatherings, many experienced Hal (ecstatic states), spiritual unveiling, and inner purification. His gaze and silence were known to produce spiritual tremors in the hearts of seekers. Literary Contributions and Healing Practices Among his literary contributions, Afkaar-e-Ghaib remains a notable spiritual treatise, focusing on inner realities and divine mysteries. He also initiated the Mehboob Journal, which included writings on Tafsir, hadith, poetry, philosophy, and Tasawwuf. He often wrote under the Takhallus "Khulq," producing Urdu and Farsi compositions filled with mystical depth. Hazrat was also widely respected for his healing abilities. Drawing on his knowledge of Unani medicine and spiritual sciences, he would treat the poor and needy at no cost. His healing was not limited to physical ailments; he offered spiritual prescriptions through zikr, gaze, blessed water, and Ruhaani Taweezat. Death and Mazar Hazrat Mahboobullah passed away on 18 Dhul Qa‘dah 1338 Hijri, corresponding to approximately 1920 CE, in Hyderabad. He was laid to rest in Qazipura, Shanker Gunj, at 20-5-286, Arbon Ki Masjid Road. His Mazar was constructed in the architectural tradition of Qadri-Chishti saints of the Deccan, with an ambiance of serenity, simplicity, and spiritual magnetism. Many devotees report feeling inner peace and Roohani connection when visiting his final resting place. Over time, the Dargah has become a sanctuary of prayer, zikr, and interfaith harmony. Urs and Ritual Traditions Every year on 18 Dhul Qa‘dah, his Urs is commemorated with great reverence. Devotees from across India and abroad participate in the rituals. The ceremonies include the sacred Ghusl Shareef (ritual washing of the Mazar), Dastarbandi (spiritual succession turbans), Mehfil-e-Sama, collective Zeyarat, and Langar (community meal). A significant historical note is that Shahzadi Pasha, daughter of the Nizam of Hyderabad, requested to be buried next to Hazrat’s shrine — a testament to his widespread spiritual reverence. The Urs is marked not only by ritual but by spiritual transformation. Many come to renew their Bay’at, seek spiritual counsel, and participate in the sacred ambiance that envelops the Dargah during these days. Family and Institutional Legacy Hazrat Mahboobullah had three sons: Hazrat Syed Shah Osman Hussaini (Fayeq), Hazrat Syed Shah Yahya Hussaini (Yahya Pasha), and Hazrat Syed Shah Baqar Ali Hussaini (Faqeer Pasha). Each of them contributed significantly to preserving the teachings and spiritual energy of their father. The custodianship of the Dargah and Silsila has remained within his family. His grandson, Hazrat Syed Shah Mohiuddin al-Hussaini, established the Mohi Academy, an institution dedicated to the preservation and promotion of his spiritual and educational legacy. The official website mahbooballah.com serves as a digital archive for his works, photographs, teachings, and Urs announcements. Influence and Global Reach The spiritual lineage of Hazrat Mahboobullah continues to thrive across India, Pakistan, and South Africa. His emphasis on love, tolerance, and spiritual practice attracted people from all walks of life. Today, his silsila promotes interfaith understanding and spiritual growth in diverse communities. His teachings remain alive through the Mehboob Journal, annual sama gatherings, spiritual healing traditions, and the living example of his descendants. In a world often divided by identity, Hazrat Mahboobullah’s life stands as a bridge between people, hearts, and the Divine. --- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumnus of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/hazrat-khwaja-mahboobullah-saint-beacon-sufi-wisdom/d/136432 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

Maulvi Liaquat Ali Qadri (1817–1892): A Stalwart of India’s Freedom Struggle

By Sahil Razvi, New Age Islam 07 August 2025 Maulvi Liaquat Ali Qadri, a religious scholar, led the 1857 Allahabad rebellion, uniting communities against British oppression. Declaring jihad, he fought for India’s freedom, faced exile, and died in Kala Pani in 1892, leaving a lasting legacy. Main Points: 1. Maulvi Liaquat Ali Qadri (1817–1892), born in Allahabad, was a revered religious scholar and freedom fighter. 2. He led the 1857 rebellion in Allahabad, uniting Hindus and Muslims against British rule. 3. Declared jihad, organized public gatherings, and hoisted Bahadur Shah Zafar’s flag. 4. Fought British oppression, faced exile, and continued guerrilla warfare. 5. Sentenced to life in Kala Pani; died in 1892. ---- Maulvi Liaquat Ali Qadri was born on October 15, 1817, in the village of Mehndauri, Chail Pargana, Allahabad district, to Syed Meer Ali and Aamna Bibi. He was a revered religious figure of his time, embodying the spirit of both spiritual and national liberation. During that era, Islamic scholars viewed the country’s independence and religious freedom as inseparable causes. This conviction led a significant number of religious scholars to participate in the Indian Rebellion of 1857, many of whom attained martyrdom in their fight for freedom. Maulvi Liaquat Ali was a simple man deeply connected to the struggles of the common people in his region. He was acutely aware of the hardships faced by the masses under British colonial rule. Alongside his profound religious knowledge, he harbored an intense passion for liberating his country from the shackles of foreign oppression. Leading a life of piety and integrity, he consistently advised others to uphold honesty, empathy, and mutual support in times of distress. He considered it the duty of every Indian to strive for the nation’s independence. The Rebellion in Allahabad Following widespread looting and arson, Allahabad fell under the control of the rebel Indian forces. Maulvi Liaquat Ali, accompanied by a large number of his followers, threw himself into the struggle against British rule. Seizing the opportunity, he declared jihad against the British, galvanizing thousands to join the fight. Under his leadership, the people of Allahabad (now Prayagraj) united to drive the British out of the city. Maulvi Liaquat Ali delivered a powerful message of unity to both Hindus and Muslims from a public platform in Allahabad. In his sermon, he emphasized, “We are all one. Together, we must confront the foreigners.” With this spirit of unity, he proclaimed the establishment of an independent government in the region and hoisted the flag of Bahadur Shah Zafar, the last Mughal emperor. The British were not only plundering India’s wealth but also subjecting its people to relentless oppression. Beyond economic exploitation, Christian missionaries, backed by colonial authorities, were attacking India’s religious traditions and sacred texts. They propagated Christianity while attempting to demean Hindu and Muslim scriptures. Unable to tolerate these affronts, Maulvi Liaquat Ali organized a massive public gathering on June 7, 1857, at Khusro Bagh in Allahabad. The event drew a large number of patriotic Hindus and Muslims. In a fiery speech, he condemned the British for their atrocities, including looting, arson, and desecration of holy texts. Declaring that such oppressors could not be tolerated, he called for jihad against the “sinners.” His impassioned address stirred the hearts of the audience, who were already exasperated by the British’s sacrilegious actions. Under his leadership, a week-long uprising against the British began on June 9, 1857. Rebels set fire to British bungalows, inflicted casualties, and damaged government property. The widespread unrest created panic among the colonial authorities. However, the British retaliated with heavy shelling and arson, driven by a desire for vengeance. Entire settlements were razed, forcing residents to flee their homes. Maulvi Liaquat Ali, too, was compelled to leave Allahabad and sought refuge in Kanpur. A Champion of Communal Harmony Maulvi Liaquat Ali was a firm advocate of Hindu-Muslim unity and cooperation, despite his opposition to Christian missionaries, whose actions, fuelled by colonial arrogance, insulted Indian religions and scriptures. He was among the few leaders who demonstrated through their revolutionary actions that they were fully aware of the socio-political realities of their time. The British, he believed, were not only exploiting India’s resources but also undermining its social fabric. He tirelessly worked to counter their divisive tactics, raising his voice for the dignity of women, religious communities, and the upper classes, earning widespread admiration for his efforts. Despite his religious persona, Maulvi Liaquat Ali was always ready to take risks for the sake of his country and faith. He never feared for his life or shied away from potential losses. His revolutionary activities were driven by a singular goal: to free India from British rule and rid the sacred land of their oppressive presence. When a Muslim shrine, Bakhtiar Bakhtiyar, and the Telegraph Band were seized by the British, Muslim youths fought to protect them, resulting in losses on both sides. Clashes between Indian rebels and British forces continued across various regions, making it increasingly difficult for the British to maintain their grip on India. A Lifelong Struggle for Freedom Maulvi Liaquat Ali swore to dedicate his life to the cause of India’s independence. After leaving Allahabad, he moved to Muzaffarnagar, a stronghold of the freedom struggle, where he joined other revolutionaries. His authority was such that no orders were issued without his approval. Whenever British forces attempted to suppress the rebellion, Maulvi Liaquat Ali, alongside another freedom fighter, Azimullah, embarked on a perilous journey on foot toward Gujarat. Despite facing numerous hardships along the way, they reached their destination and launched guerrilla warfare against the British. For years, their tactics kept the colonial administration on edge. According to Rakesh Verma, technical assistant at the Regional Archives, “Administrative records written in Urdu titled Naksha Bagiyan Kotwali Allahabad, listing police constables who forcibly took their salaries for May and June 1857 and participated in the revolt, including Hanuman Prasad, Imdad Ali, Ashraf Ali, etc. were hung by Major Henry Court on July 14, 1857,” (From the HT) The British resorted to various conspiracies to capture him, but Maulvi Liaquat Ali’s stature among freedom fighters only grew. He continued to plan large- and small-scale operations against the British, opening new fronts in the fight for independence. Imprisonment and Legacy Ultimately, the Allahabad court sentenced Maulvi Liaquat Ali to life imprisonment in the Andaman Islands, infamously known as “Kala Pani.” Enduring the harsh conditions of imprisonment, this brave son of India passed away on May 17, 1892, bidding farewell to his beloved homeland and the world. Maulvi Liaquat Ali Qadri’s sacrifices for India’s freedom struggle remain an enduring legacy. His contributions must be remembered and celebrated as an inspiration for future generations, reflecting the indomitable spirit of a man who fought tirelessly for his country’s liberation. References: https://www.hindustantimes.com/cities/others/maulvi-liaquat-ali-to-mass-killings-hanging-of-cops-1857-revolt-in-allahabad-101749063190844.html Bhatnagar, A. P. (2009). Maulvi Liaqat Ali: Icon of 1857 uprising at Allahabad. Shubhi Publications. https://timesofindia.indiatimes.com/india/unsung-heroes-of-the-freedom-struggle-maulvi-liaqat-ali/articleshow/93492245.cms Khan, K. M. (2019). Jang-e Azadi aur Musalman. Pharos Media. https://www.qaumiawaz.com/social/maulvi-liaquat-ali-the-pioneer-of-the-war-of-independence-special-offer-on-the-occasion-of-the-anniversary-shahid-siddiqui-alig URL: https://www.newageislam.com/islamic-personalities/maulvi-liaquat-stalwart-india-freedom/d/136425 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