The Pakistani War-Cry of “Ghazwa-e-Hind” is neo-Khārijite Extremism; It’s An Ideology Of Umayyad-Islamist Militancy Which Betrays The Spiritual & Moral Compass Of Islam!

By Ghulam Rasool Dehlvi, New Age Islam 14 May 2025 Once again in Pakistan, the distorted doctrine of Ghazwa-e-Hind or Ghazwa-tul-Hind—which was first conceived by the Umayyads for their expansionist and imperialist designs— has been blatantly and deliberately misused for militant and political purposes. But this time, this narrative was not just heard from the fundamentalist clergymen of Pakistan but it was also echoed in Pakistani military rhetoric, where religious symbolism is infused with nationalist ideology. In the ongoing India-Pakistan conflict, this kind of eschatological militarism was amplified to mobilize public support under religious pretences. (From Files) ___ In modern times, especially post-1947, some elements in Pakistan have used the term Ghazwa-e-Hind as a justification for hostility toward India, presenting it as a divine prophecy or religious duty. Groups like Lashkar-e-Taiba and ideologues like Zaid Hamid have frequently invoked Ghazwa-e-Hind to promote violent extremism and jihadist sentiments among Pakistani youth. But the established Islamic scholars, both in India and globally, have condemned and rebutted the use of Ghazwa-e-Hind as a tool for propaganda warfare. They argue: • It distorts Islam’s universal message of peace and justice. • It reduces complex geopolitical conflicts to simplistic religious binaries. • It promotes extremism and inter-religious hatred. How can a Prophet who felt cool breeze coming from the earth of Hind (India) sanction a military attack on the same land glorifying it as an Islamic expedition? Did the holy Prophet (PBUH) who spoke so highly and optimistically about the people of India (Hind) in several hadith reports really exhort a military expedition against it? Well, Pakistani clerics, ideologues, and radical Islamist groups are once again parroting the concocted, fabricated and distorted concept of Ghazwa-tul-Hind, and have weaponized it as a propaganda tool against India in the wake of India-Pakistan military escalation. From Maulana Tariq Jameel to Mufti Tariq Masood and his mentor Mufti Abdul Rahim, prominent Pakistani preachers affiliated with the Deobandi school of thought have pitched this: Pakistan Se Ghazwah-e-Hind Hoga (Ghazwa-tul-Hind would be waged from Pakistan). But the concept of Ghazwa-e-Hind or Ghazwa-tul-Hind, as it's popularly preached today—especially in militant and political rhetoric—is not just a distorted Islamic doctrine but rather a controversial and often misused narrative. While it originates from a few weak and highly controversial and debatable hadiths, its military use has been heavily politicized, particularly in the context of the ongoing India-Pakistan war. Prophet Muhammad (pbuh) spoke so highly of ‘Hind’ as authenticated by established Islamic scholars like Shah Waliullah Dehlvi (1703–1762 CE)—one of the most influential Islamic scholars, theologians, and reformers of the Indian subcontinent. Revered as a reviver (mujaddid) of Islamic thought and practice in 18th-century India, Dehlvi documented a hadith in his Takhrīj which refers to the Prophet revering and glorifying Hind (the Indian subcontinent) and saying as follows: “"I am Arab, but Arab is not in me and I am not in Hind but Hind is in me"”. Shah Waliullah Muhaddith Dehlavi mentioned this Hadith as referenced by Al-Tabrani-Al-Awsat. Imam Bukhari (810–870 CE) whose compilation of hadith is considered the “most authentic after the book of Allah” (Asahhaul Kutub Ba’ada Kitabillah) among the Sunni Muslims records the following hadith: Narrated Um Qais bint Mihsan: I heard the Prophet (pbuh) saying: "Treat with the Indian incense, for it has healing for seven diseases; it is to be sniffed by one having throat trouble, and to be put into one side of the mouth of one suffering from pleurisy." [Sahih al-Bukhari, Volume 7, Book 71, Number 596] In another hadith collection "Al-Adab Al-Mufarrad", Bukhari mentions the following: Once when Prophet's wife Hazrat Aisha fell ill, her nephews brought a Hindi doctor for her treatment. More to the point, Imam Ali Ibn Abi Talib, the grandson of the holy Prophet (PBUH) also had a great liking for the land of Hind. Ibn Abbas reports: Ali Ibn Abi Talib stated: "The most fragrant heavenly breeze comes from the earth of India [Hind]", as reported in Mustadrak Al-Haakim (Hadith No. 4053). Imam Haakim who compiled this collection of hadith states: 'This Hadith is authentic i.e. Sahih in accordance with the conditions and criteria of Sahih Muslim, though the Shaikhain (Imam Bukhari and Imam Muslim) have not recorded it in their hadith collections. Inspired by this hadith tradition attributed to Imam Ali (AS), Allama Iqbal who is considered as Haikmul Ummah (the Most Wise of the Ummah) said in his Urdu couplet of Bang-e-Dra: Meer e Arab Ko Aai Thandi Hawa Jahan Se Mera Watan Wohi hai ..... Mera Watan Wohi hai “From where the Arab Leader [Imam Ali AS] had felt cool breeze; that is my homeland, the same is my homeland!” Ibn Abbas reports: Ali Ibn Abi Talib said: "I feel cool breeze coming from the earth of Hind." Mustadrak Al-Haakim Hadith 4053. Hakim said, 'This Hadith is Sahih on the conditions of [Sahih] Muslim.' Inspired by this hadith, Allama Iqbal who is considered as Haikmul Ummah (the Most Wise of the Ummah) said in his Urdu couplet of Bang-e-Dra: Meer e Arab Ko Aai Thandi Hawa Jahan Se Mera Watan Wohi hai ..... Mera Watan Wohi hai “From where the Arab Leader [Imam Ali AS] had felt cool breeze; that is my homeland, the same is my homeland!” The reason why the holy Prophet (pbuh) said that “he was not from India but India was from him” could be the fact that his prophetic light (Noor-e-Muhammadi) embodied in the first Prophet of Islam Hazrat Adam (AS) descended in India even before his own birth in Arabia. ‘Imraan ibn ‘Uyayna said, narrating from ‘Ata’ ibn al-Saa’ib, from Sa‘eed ibn Jubayr, from Ibn ‘Abbaas, who said: “Adam came down from Paradise in Dahna, in the land of India”. Hafiz Ibn Kathīr al-Dimashqi—one of the most renowned classical Hadith and Tafseer scholars, states: Allah states (in the Qur’an): “Get you down, all” [2:36]. So they came down; Adam came down in India and the Black Stone and a handful of leaves from Paradise came down with him, and he scattered them in India, and a perfume tree grew, which is the origin of what comes from India of perfume from the handful of leaves that Adam brought down. Adam only took them because of his sorrow at leaving Paradise when he was expelled from it. Thus, the Hind (the Indian subcontinent)—far from being framed as a perpetual enemy—was mentioned by the Prophet (pbuh) in terms that reflected dignity, sanctity, sacred historicity and an opportunity for spiritual reward, and the spread of Islam’s essential and universal message of humanity. Therefore, it is reported in certain oral traditions of Ahlul Bayt (the holy Prophet’s family) that Imam Ali (AS) averted an attack that the Umayyad Caliph Muʿawiya Bin Abu Sufiyan (602–680 CE) wanted to wage against India/Hind on the pretext of spreading Islam. Later, Ameer Muʿawiya did initiate military expeditions towards India, particularly into Sindh and Makran (present-day Pakistan and south-western Iran). However, his intent was not a religious crusade, but rather political expansion as part of broader Umayyad imperial objectives. Clearly —as part of political and strategic expansion of the Ummmayds, and not as a just cause or religious campaign of Islam, the so-called "Ghazwa-e-Hind" was conceived in the Ummayyad dynasty. The most cited hadith narration about Ghazwa-tul-Hind comes from Musnad Aḥmad, in which the Prophet (pbuh) is reported to have said: "A group of people among my Ummah will conquer the kings of Hind, and Allāh will forgive their sins." (Musnad Aḥmad, 28/637; weak but widely quoted) While modernist Islamic scholars like Javed Ahmad Ghamidi have totally dismissed and ruled out any future occurrence of such incident, classical eschatology experts like Dr Imran Nazr Hussain view this not as an ethnic war but as a spiritual struggle against injustice, without identifying modern political borders. The mention of “forgiveness” in this hadith reflects a hopeful tone, not a call to domination. All the rest of the hadiths about Ghazwa-e-Hind are found in secondary collections like Sunan an-Nasā’ī, and many scholars—both classical and contemporary—question their authenticity or interpret them metaphorically. They do not appear in the most authoritative collections like Ṣaḥīḥ al-Bukhārī or Ṣaḥīḥ Muslim. All in all, the hadiths of Ghazwa-tul-Hind which are being used today for militant purposes and jihadist interpretations in Pakistan reek of the Ummayad-Yazidi mentality among the mullahs who are parroting them. As these controversial ḥadiths on Ghazwa-tul-Hind are entirely absent from the established traditions of Ahul-Bayt and authentic collections recognized by the Ahlus Sunnah and Shīʿa schools of thought, it is obvious that they were fabricated by the Umayyads to support their imperial expansion in the name of Islamic Ghazwa. It is worth noting that the Umayyads did, in fact, reach Sindh — which was considered a part of Hind (India) at the time." But remember that this earliest attempt and the following Muslim expeditions to invade India was in stark contradiction to the spiritual will of Imam Ali (AS) as well as against the prophetic testament of the holy Prophet (pbuh). ------------------------------------------------------------------- Also Read: Pakistani Jihadis' War Cry of Ghazwa-e-Hind Is Entirely Based On Concocted Ahadith: No Religious Sanctity attached to Terrorist Designs on India ------------------------------------------------------------------- Indian lands were never vilified in Prophetic traditions. In fact, early Muslims—such as the Companions (Sahaba) and their Companions (Tābiʿīn)—traded, migrated to, and respected India, especially for its sciences, philosophy, and medicines. The Prophet (pbuh) never made derogatory statements about Hind. Rather, Sufi saints and scholars later expanded this vision by seeing Hind as a land of wisdom and future spiritual transformation. Historically, Islam spread in Hind through trade, Sufis, and saints—not military conquest. Saints like Hazrat Khwaja Moinuddīn Chishti and Hazrat Khwaja Nizamuddīn Awliya continued this legacy of the Prophet (pbuh) by promoting mutual harmony, love, inclusion, and unity in the Indian subcontinent. This is the path of mystical Islam—rooted in the teachings of Imam ʿAli (ʿalayhi al-salām)—which has consistently been rejected by the Umayyads, the followers of Yazīd, the Khawārij, and now their ideological heirs in the modern era in Pakistan, a country which has become a focal point for the neo-Khārijite extremism. Last but not the least, Islam’s Eschatology Is Ethical, Not Geopolitical. The Prophet (pbuh) emphasized Haqq vs Bāṭil (truth vs falsehood) as an ethical struggle, not one based on nation-states. When the idea of Ghazwa-e-Hind is distorted into a nationalistic or militant ideology, it betrays the spiritual and moral compass of Islam. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-terrorism-jihad/pakistani-war-cry-ghazwa-hind-kharijite-extremism-ideology-umayyad-/d/135532 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

Tawhid: Divine Unity in Multiplicity

By Adis Duderija, New Age Islam 14 May 2024 In discussions surrounding Islamic theology, one concept often emerges as the cornerstone of understanding: Tawhid. Commonly translated as “Divine Oneness,” this term encapsulates the essence of Islamic belief in a singular, all-encompassing God. However, a more nuanced interpretation of Tawhid, as for example noted by Sachiko Murata in her excellent book “The Tao of Islam”, reveals the core idea to be about recognising Divine unity in multiplicity. This perspective invites a deeper exploration of Tawhid, moving beyond a simplistic understanding that often juxtaposes it against Christian Trinitarian theology, which some Muslim scholars erroneously label as tritheism. The Essence of Tawhid At its core, Tawhid signifies the absolute “monotheism” that is central to Islam. However, it is not merely a declaration of the unicity of God but an invitation to comprehend the intricate and interconnected nature of existence. The classical interpretation of Tawhid emphasises God’s uniqueness and indivisibility. Yet, this interpretation can lead to misunderstandings, particularly when it is framed in opposition to Christian or Hindu doctrines that approach the Divine from a lens of multiplicity. Misinterpretations of Trinitarian Theology The Christian doctrine of the Trinity posits “one God in three persons”: the Father, the Son, and the Holy Spirit. Critics, particularly from an Islamic perspective, argue that this concept veers into tritheism, suggesting a belief in three separate deities rather than one unified God. This critique, while rooted in the desire to uphold Tawhid, often oversimplifies a complex theological framework that aims to express the multifaceted nature of the Divine that both Muslim and Christian theologians have been wrestling with for centuries. As noted by Joseph L. Cumming “mainstream Christian doctrine of Trinity is on the same spectrum as the Sunni and Shi’i doctrines of Sifat, demonstrating far more common ground than is usually assumed, and allowing for mutual recognition as monotheists.” In addressing the Trinity, some Muslims may inadvertently reinforce a binary opposition between Islam and Christianity, framing Tawhid as a stark contrast to what they perceive as a flawed understanding of God in Christianity. Yet, this perspective risks neglecting the richness of Tawhid itself, which encompasses not only the notion of God’s unity but also the diversity of Her manifestations (Zhuhur). Recognizing Multiplicity within Unity To appreciate Tawhid fully, we must consider the multiplicity inherent within the Divine. This understanding aligns with the Islamic view that while God is a unity , His attributes and actions manifest in various forms across creation. The Quran emphasises that God is the creator of all things, and in Her creation, we see an incredible diversity, an array of life forms, ecosystems, and cultural expressions. This multiplicity serves a purpose. It illustrates the boundless nature of God’s creativity and self-disclosure (Tajalli) the myriad ways in which He interacts with His creation. Each creature, each phenomenon, reflects an aspect of the Divine, contributing to a holistic understanding of God’s presence in the world. Thus, Tawhid becomes not just about asserting a unified divine identity but also about recognising the myriad ways in which that identity is expressed (Tajalli) and experienced. The Challenge of Simplistic Assertions When Tawhid is strictly framed as “Divine Oneness,” it risks becoming a point of contention rather than a bridge for understanding. Such a framing can alienate those seeking common ground between Islam and other faiths, such as Hinduism and Christianity. Rather than engaging in meaningful dialogue, it can lead to polemics that emphasise differences rather than common metaphysical, philosophical, theological and ethical concerns. For example, in apologetical approach dialogues around the nature of God often devolve into defensive posturing, with each side attempting to fortify its theological position without truly engaging with the other’s beliefs. This defensive stance can obscure the potential for mutual understanding and respect. If Tawhid is viewed through a lens that acknowledges both unity and multiplicity, it opens avenues for dialogue that affirm the complexity of faith rather than reduce it to simplistic binaries. The Philosophical Implications of Tawhid The philosophical implications of understanding Tawhid as recognising Divine unity in multiplicity extend beyond theological discourse. They invite us to reflect on our own experiences of the Divine in the world around us. How do we perceive the interconnectedness of life? How do we recognise the presence of the Divine in the diversity of human cultures, beliefs, and practices? This perspective encourages a holistic view of existence, one that values each individual and their unique contribution to life. It fosters a sense of humility, recognising that no single perspective can encapsulate the entirety of the Divine. Instead, each tradition is viewed as legitimately offering a glimpse into a greater reality, one that transcends human understanding. The Role of Language in Understanding Tawhid Language plays a crucial role in shaping our understanding of complex theological concepts like Tawhid. The term “oneness” can imply a strict singularity that lacks nuance. In contrast, understanding Tawhid as “unity in multiplicity” allows for a richer interpretation. It acknowledges that while God is a unity, her manifestations (Zhuhur) and attributes (Sifat) are diverse, reflecting the complexity of the universe He created. This linguistic shift is not merely academic; it has practical implications for interfaith dialogue and coexistence. By embracing a more inclusive understanding of Tawhid, Muslims can engage more meaningfully with adherents of other faiths, especially Hindus and Christians. This approach fosters respect and recognition of the shared pursuit of understanding the Divine, while also celebrating the unique paths each tradition offers. Toward a More Inclusive Theology To move forward, it is essential for adherents of all religions/faiths to engage in open dialogue that transcends polemical boundaries. By reframing Tawhid as recognising Divine unity in multiplicity, we can foster discussions that emphasise the beauty of diversity within our shared belief in the Divine. This perspective encourages a collaborative exploration of faith, where constructive differences are not merely tolerated but also valued. The concept of Tawhid should not be understood as “Divine Oneness” but as Divine unity in multiplicity. This interpretation enriches our understanding of God and encourages a more nuanced approach to interfaith dialogue. By acknowledging the diverse expressions of the Divine, we can foster greater respect and appreciation for the complexities of faith. Ultimately, embracing this perspective invites us to recognise the interconnectedness of all creation and the myriad ways in which the Divine manifests in our lives. In doing so, we honour the essence of Tawhid and move toward a more inclusive and harmonious understanding of our shared humanity. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/debating-islam/tawhid-divine-unity-multiplicity/d/135530 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 Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Eleven

By Naseer Ahmed, New Age Islam 14 May 2025 Rediscovering Qur'anic Interpretation Through Its Own Principles ------- Editor’s Note This article offers a thoughtful reevaluation of Qur’anic hermeneutics grounded in the Qur’an’s self-declared attributes. It invites readers to reflect critically yet reverently on how the Qur’an should be approached in light of both its internal guidance and the progress of human knowledge. While the views expressed are those of the author, they raise important and timely questions about the methodology of interpretation in modern Islamic thought. Preface This article reflects a personal journey of returning to the Qur’an on its own terms—without inherited assumptions, theological overlays, or sectarian filters. It argues that the Qur’an itself provides a coherent method of interpretation and that much of the traditional commentary has overlooked or obscured this internal clarity. By recovering the Qur’an’s own hermeneutical framework, we not only deepen our understanding but also renew our relationship with the Book as a living guide. The Qur'an's Hermeneutics: Letting the Book Speak for Itself In discussions about interpreting the Qur’an, much is often made of external frameworks—linguistic theories, sectarian doctrines, historical contexts, or philosophical lenses. Yet the Qur’an itself lays out a coherent, internal method for its interpretation. In my view, a sound Qur’anic hermeneutic rests on two foundational principles, both clearly established within the text: 1. Deriving the Clear, Literal Meaning 2. Understanding the Underlying Wisdom in Light of Accurate Knowledge 1. Deriving the Clear, Literal Meaning The Qur’an affirms repeatedly that it is a book that makes things clear (Kitābun Mubīn): • "These are verses of the Qur’an—a book that makes things clear." (27:1) • "(It is) a Qur’an in Arabic, without any crookedness therein: so that they may guard against evil." (18:28) • "We have not taught him poetry, nor is it fitting for him. It is nothing but a message and a clear Qur’an." (36:69) The Qur’an explicitly distances itself from poetry, which delights in ambiguity and multiple interpretations. Poets use words to evoke layers of meaning, sometimes contradictory, depending on the reader’s perspective. But the Qur’an does the opposite—it uses words to clarify, not to confuse. This is especially true of the Muhkamat—the clear, decisive verses that provide ethical guidance, legal injunctions, and spiritual instruction. The Qur’an also affirms its internal consistency and invites the reader to verify this through reflection: • "Do they not consider the Qur’an with care? Had it been from other than Allah, they would have found much discrepancy in it." (4:82) • "Allah has revealed the best message: a consistent book wherein is reiteration..." (39:23) This internal repetition—often seen in varying phrasings or perspectives—helps correct misinterpretations and reinforces core messages. With over 6,000 verses and remarkable linguistic consistency, the Qur’an provides the tools to be its own commentary. 2. Understanding the Underlying Wisdom in Light of Accurate Knowledge The second principle involves Tadabbur (deep reflection) and Tafakkur (thoughtful contemplation) to understand the wisdom behind the verses. The Qur’an calls on its readers to reflect on both its content and the created world: • "Indeed, in the creation of the heavens and the earth... are signs for people of understanding." (3:190–191) • "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth." (41:53) This reflective process is essential not only for drawing moral and spiritual lessons from the Muhkamat, but also for correctly interpreting the Mutashabihat—the allegorical verses, which were incorrectly categorised as ambiguous. The term Mutashabihat means "allegorical," but because their meaning was once unclear, they came to be seen as "ambiguous." These verses deal with the natural world, cosmology, or human development—areas where human knowledge was limited at the time of revelation and thus beyond the full understanding of early readers. Traditional scholars, lacking the scientific insights we now possess, assumed that the Mutashabihat were meant to be interpreted within the bounds of their existing worldview. Faced with interpretive difficulty, they proposed that these verses carried multiple layers of meaning—sometimes suggesting as many as seven. But ambiguity is like a blurred image: when lacking clarity, it appears to contain many overlapping forms. Once the true picture is revealed, however, the blurriness vanishes and a single, clear meaning comes into view. Modern science and rational inquiry have, in many cases, caught up with these verses. What was once thought obscure or metaphorical is now seen as clear and precise. Thus, the Mutashabihat no longer remain ambiguous in the way early commentators imagined. Their emerging clarity only affirms the Qur’an’s claim to be a book of guidance whose truths unfold progressively over time. Letting the Qur’an Speak for Itself In my writings and discussions, I limit interpretation strictly to the two principles outlined above: (1) deriving the straightforward meaning using the Qur’an’s own internal tools, and (2) reflecting on its wisdom with the help of the most reliable knowledge available to us. Many traditional Tafsirs, however, tend to overlook both of these principles. They superimpose external theological or philosophical frameworks onto the text or confine interpretation to the intellectual limits of past centuries. Yet the Qur’an itself warns against such rigidity: • "So give good news to My servants—those who listen to what is said and follow it as best as they can. Those are the ones Allah has guided..." (39:17–18) The Qur’an must be approached with an open mind, free from inherited filters and sectarian lenses. Only then do we let the Book speak for itself, and only then does it speak to us directly to our hearts and minds—and only then can we follow where it truly leads. Author’s Note This article is part of an ongoing effort to firmly establish the most reliable Qur'an-based approach to understanding the Qur'an and to reject all other frameworks, filters, and lenses that are products of the publish-or-perish syndrome but ultimately unhelpful. I offer my articles as proof of the merits of this methodology. --- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/quran-hermeneutics-speak/d/135528 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 Qur'an's Hermeneutics: Letting the Book Speak for Itself

By Naseer Ahmed, New Age Islam 14 May 2025 Rediscovering Qur'anic Interpretation Through Its Own Principles ------- Editor’s Note This article offers a thoughtful reevaluation of Qur’anic hermeneutics grounded in the Qur’an’s self-declared attributes. It invites readers to reflect critically yet reverently on how the Qur’an should be approached in light of both its internal guidance and the progress of human knowledge. While the views expressed are those of the author, they raise important and timely questions about the methodology of interpretation in modern Islamic thought. Preface This article reflects a personal journey of returning to the Qur’an on its own terms—without inherited assumptions, theological overlays, or sectarian filters. It argues that the Qur’an itself provides a coherent method of interpretation and that much of the traditional commentary has overlooked or obscured this internal clarity. By recovering the Qur’an’s own hermeneutical framework, we not only deepen our understanding but also renew our relationship with the Book as a living guide. The Qur'an's Hermeneutics: Letting the Book Speak for Itself In discussions about interpreting the Qur’an, much is often made of external frameworks—linguistic theories, sectarian doctrines, historical contexts, or philosophical lenses. Yet the Qur’an itself lays out a coherent, internal method for its interpretation. In my view, a sound Qur’anic hermeneutic rests on two foundational principles, both clearly established within the text: 1. Deriving the Clear, Literal Meaning 2. Understanding the Underlying Wisdom in Light of Accurate Knowledge 1. Deriving the Clear, Literal Meaning The Qur’an affirms repeatedly that it is a book that makes things clear (Kitābun Mubīn): • "These are verses of the Qur’an—a book that makes things clear." (27:1) • "(It is) a Qur’an in Arabic, without any crookedness therein: so that they may guard against evil." (18:28) • "We have not taught him poetry, nor is it fitting for him. It is nothing but a message and a clear Qur’an." (36:69) The Qur’an explicitly distances itself from poetry, which delights in ambiguity and multiple interpretations. Poets use words to evoke layers of meaning, sometimes contradictory, depending on the reader’s perspective. But the Qur’an does the opposite—it uses words to clarify, not to confuse. This is especially true of the Muhkamat—the clear, decisive verses that provide ethical guidance, legal injunctions, and spiritual instruction. The Qur’an also affirms its internal consistency and invites the reader to verify this through reflection: • "Do they not consider the Qur’an with care? Had it been from other than Allah, they would have found much discrepancy in it." (4:82) • "Allah has revealed the best message: a consistent book wherein is reiteration..." (39:23) This internal repetition—often seen in varying phrasings or perspectives—helps correct misinterpretations and reinforces core messages. With over 6,000 verses and remarkable linguistic consistency, the Qur’an provides the tools to be its own commentary. 2. Understanding the Underlying Wisdom in Light of Accurate Knowledge The second principle involves Tadabbur (deep reflection) and Tafakkur (thoughtful contemplation) to understand the wisdom behind the verses. The Qur’an calls on its readers to reflect on both its content and the created world: • "Indeed, in the creation of the heavens and the earth... are signs for people of understanding." (3:190–191) • "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth." (41:53) This reflective process is essential not only for drawing moral and spiritual lessons from the Muhkamat, but also for correctly interpreting the Mutashabihat—the allegorical verses, which were incorrectly categorised as ambiguous. The term Mutashabihat means "allegorical," but because their meaning was once unclear, they came to be seen as "ambiguous." These verses deal with the natural world, cosmology, or human development—areas where human knowledge was limited at the time of revelation and thus beyond the full understanding of early readers. Traditional scholars, lacking the scientific insights we now possess, assumed that the Mutashabihat were meant to be interpreted within the bounds of their existing worldview. Faced with interpretive difficulty, they proposed that these verses carried multiple layers of meaning—sometimes suggesting as many as seven. But ambiguity is like a blurred image: when lacking clarity, it appears to contain many overlapping forms. Once the true picture is revealed, however, the blurriness vanishes and a single, clear meaning comes into view. Modern science and rational inquiry have, in many cases, caught up with these verses. What was once thought obscure or metaphorical is now seen as clear and precise. Thus, the Mutashabihat no longer remain ambiguous in the way early commentators imagined. Their emerging clarity only affirms the Qur’an’s claim to be a book of guidance whose truths unfold progressively over time. Letting the Qur’an Speak for Itself In my writings and discussions, I limit interpretation strictly to the two principles outlined above: (1) deriving the straightforward meaning using the Qur’an’s own internal tools, and (2) reflecting on its wisdom with the help of the most reliable knowledge available to us. Many traditional Tafsirs, however, tend to overlook both of these principles. They superimpose external theological or philosophical frameworks onto the text or confine interpretation to the intellectual limits of past centuries. Yet the Qur’an itself warns against such rigidity: • "So give good news to My servants—those who listen to what is said and follow it as best as they can. Those are the ones Allah has guided..." (39:17–18) The Qur’an must be approached with an open mind, free from inherited filters and sectarian lenses. Only then do we let the Book speak for itself, and only then does it speak to us directly to our hearts and minds—and only then can we follow where it truly leads. Author’s Note This article is part of an ongoing effort to firmly establish the most reliable Qur'an-based approach to understanding the Qur'an and to reject all other frameworks, filters, and lenses that are products of the publish-or-perish syndrome but ultimately unhelpful. I offer my articles as proof of the merits of this methodology. --- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/quran-hermeneutics-speak/d/135528 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

Umm al-Darda: The Pioneering Muslim Scholar Who Shaped Islamic Learning and Broke Gender Norms by Advising Caliphs

By Afroz Khan, New Age Islam 14 May 2025 Umm al-Darda, a 7th-century scholar, broke gender norms by teaching men, advising caliphs, and issuing fatwas. Her life highlights Islam’s early endorsement of women’s education and leadership, leaving a legacy of equality and intellectual contribution to Islamic jurisprudence and Hadith studies Main Points: 1. Umm al-Darda taught Hadith, jurisprudence, and Quran to men and women, including Caliph Abd al-Malik, without fees. 2. Issued a landmark fatwa allowing women to pray in the Tashahhud position. 3. Praised by Imam Bukhari and Ibn Abdul Barr as a theological expert. 4. Collaborated with Aisha (RA), shaping early Islamic education. 5. Embodied Islam’s emphasis on women’s rights to learn, teach, and lead. ----- Image courtesy: https://www.muslimwomenyoushouldknow.com/umm-aldarda ------ The statement, “I have tried to worship Allah in every way, but I never found a better way than to sit and debate with other scholars,” by Umm al-Darda, underscores the intellectual prominence of Muslim women in early Islamic history. Not only were they well-versed in Hadith and jurisprudence, but they also actively engaged in scholarly debates with men. Among such trailblazers was Umm al-Darda, a revered teacher, jurist, and embodiment of kindness, whose life exemplifies the rights and respect Islam granted women. Born as Huzaima bint Huyaay, Umm al-Darda was orphaned early and raised under the guardianship of Abu Darda, a close companion of Prophet Muhammad (PBUH). She spent her formative years in Medina, later relocating to Damascus. Even as a child, she defied societal norms by sitting among men in mosques to pray and study the Quran. Upon reaching maturity, she transitioned to praying with women but retained her passion for learning, eventually emerging as a respected scholar. Umm al-Darda’s journey as an educator began under the mentorship of Aisha (RA), the Prophet’s wife, with whom she collaborated to propagate Islam and discuss Hadith. She later taught in prominent mosques across Damascus and Jerusalem, in addition to hosting students in her home. Remarkably, she never charged fees, dedicating her life solely to spreading knowledge. Her students included both men and women, many of whom became renowned scholars and jurists. When questioned about the challenges of teaching large numbers, she replied, “I have sought worship in everything. I have found nothing more relieving than sitting with scholars and exchanging knowledge with them.” Her expertise in Hadith earned accolades from luminaries like Imam Bukhari, who hailed her as “an expert theologian,” and Ibn Abdul Barr, who praised her as “an outstanding scholar among women and a female intellectual, as well as extremely religious and pious.” Umm al-Darda’s most distinguished student was Abd al-Malik ibn Marwan, the fifth Umayyad Caliph, whose empire stretched from Spain to India. Notably, even Abdullah bin Umar, Medina’s foremost jurist, endorsed Abd al-Malik as his successor, stating, “Ask him [Abd al-Malik] for religious decisions.” This endorsement highlighted Umm al-Darda’s stature, as Abd al-Malik attended her classes regularly, served her respectfully, and never hesitated to learn from her. Beyond Hadith, Umm al-Darda issued influential fatwas, including one still recognized today: permitting women to pray in the Tashahhud position (sitting) alongside men. Her piety and humility were legendary. Ibn Asakir’s Tarikh Madina Dimashq recounts an incident where she accepted a small copper coin (fals) from a charity distribution, remarking, “It has come to us without being asked for.” Umm al-Darda’s life reflects the dynamic role of Muslim women since the Prophet’s era. They excelled as teachers, jurists, doctors, and even soldiers, free to pursue and impart knowledge. As Sheikh Mohammad Akram Nadwi notes, “For centuries, women have performed their religious duty of acquiring knowledge, working in prestigious mosques, and traveling extensively to attend madrassas.” Her story dismantles stereotypes, proving that Islamic history celebrated women’s intellectual and spiritual leadership. Umm al-Darda’s legacy remains a testament to the Quranic ideal of gender equality in education and worship, inspiring generations to uphold the pursuit of knowledge as the highest form of devotion. ---- Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education. URL: https://www.newageislam.com/islamic-personalities/umm-al-darda-scholar-islamic-gender-caliphs/d/135526 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 Shah Abdul Aleem Siddiqui of Meerut, Uttar Pradesh: Life, Legacy, and Global Impact

By Sahil Razvi, New Age Islam 14 May 2025 Descendant of Hazrat Abu Bakr; "Roving Ambassador of Islam." Memorized Quran at 4, trained under Imam Ahmad Raza Khan. Founded global institutions (Jamiyah Singapore, Canada’s first mosque). Pioneered interfaith dialogue via IRO. Authored 20+ books on theology and social justice. Buried in Jannat al-Baqi, Madinah. Main Points: 1. Descendant of Hazrat Abu Bakr Siddique. 2. Global missionary, established mosques/institutions worldwide. 3. Promoted interfaith harmony (founded IRO). 4. Authored books blending Sufism with modern issues. 5. Campaigned against Hajj Tax, buried in Madinah. ------- Hazrat Shah Abdul Aleem Siddiqui al-Qadiri (1892–1954), a direct descendant of the first Caliph of Islam, Hazrat Abu Bakr Siddique (Radi Allahu Ta’ala Anho), stands as one of the most revered Sufi scholars and Islamic missionaries of the 20th century. Known as the “Roving Ambassador of Islam,” his life was marked by spiritual devotion, scholarly brilliance, and tireless efforts to spread the message of peace and unity across the globe. This article explores his journey, contributions, and enduring influence on Islamic revivalism and interfaith harmony. Born on 15th Ramadan 1310 Hijri (1892 CE) in Meerut, India, Hazrat Siddiqui belonged to the 37th generation of the noble Siddiqui family, tracing lineage to Hazrat Abu Bakr Siddique R.A. His upbringing in a family of scholars and Sufi masters instilled in him a deep commitment to preserving Islamic traditions while addressing the challenges of a changing world. From a young age, Hazrat Siddiqui displayed extraordinary intellectual gifts. He completed the Nazara (recitation) of the Holy Quran by the age of four and mastered elementary Arabic and Persian under his father, Hazrat Abdul Hakim Siddiqui, a respected Hanafi jurist and Qadir Sufi master. By nine, he delivered his first public speech at a Mawlid gathering in Meerut, captivating audiences with his eloquence on the virtues of Hazrat Prophet Muhammad. After completing his Islamic education at Madrasa Arabiyyah Qoumiyyah, he pursued secular studies at Islamiyah High School and later graduated with distinction from Meerut University in 1917. His fluency in over 15 languages, including Arabic, English, German, and Japanese, reflected his global vision. Hazrat Siddiqui’s spiritual journey was rooted in a distinguished Silsila (chain) connecting him to Hazrat Prophet Muhammad through 37 saints, including Hazrat Ali (Radi Allahu Ta’ala Anho), Hazrat Hasan Basri R.A., and Hazrat Abdul Qadir Jilani R.A. His formal training in Sufism began under Imam Ahmad Raza Khan of Bareilly, the towering Barelvi scholar and revivalist, who granted him Khilafat (spiritual authority) in the Qadiriyyah-Barkatiyyah order. A transformative moment occurred during his 1919 Hajj pilgrimage. In Medina, he experienced a divine calling, feeling spiritually commissioned to dedicate his life to global Islamic propagation (Tableegh). This mission became the cornerstone of his next three decades. From the 1920s until his passing, Hazrat Siddiqui travelled to over 36 countries, earning the title “Roving Ambassador of Islam.” His work spanned continents, from remote islands like Mauritius to bustling cities like Singapore and Toronto. He established Southeast Asia, he founded the All Malaya Muslim Missionary Society (1932), later renamed Jamiyah Singapore, which remains a pillar of Islamic education. A pioneer of interfaith collaboration, he co-founded the Inter-Religious Organisation (IRO) in Singapore (1949), urging leaders of all faiths to unite against social evils. His famous 1949 speech at Singapore’s Victoria Memorial Hall emphasized shared moral values across religions as the foundation for global peace. He spearheaded the construction of mosques worldwide, including Canada’s first mosque, the Al-Rashid Mosque in Edmonton (1938), and Singapore’s Abdul Aleem Siddique Mosque (1954). In Trinidad, his efforts led to the establishment of socio-religious centers that empowered Muslim communities. In the 1950s, he campaigned against Saudi Arabia’s Hajj Tax, securing a landmark fatwa from Mufti Azam-e-Hind, Imam Ahmad Raza Khan, which pressured Saudi authorities to temporarily abolish the tax. His activism highlighted his commitment to Islamic ethics and social justice. His debates with figures like George Bernard Shaw (1935) showcased his ability to articulate Islamic principles to diverse audiences. Shaw, deeply impressed, described their meeting as “the most precious memory” of his travels. Hazrat Siddiqui authored over 20 books in Urdu and English, blending traditional scholarship with contemporary relevance. Notable works include: Zikr-e-Habib, Principles of Islam, and Women and Their Status in Islam. He also founded journals like The Muslim Digest (South Africa) and Trinidad Muslim Annual platforms for Islamic thought and anti-colonial discourse. Disciples worldwide recounted his charismatic presence and spiritual magnetism. In Mauritius, his lectures drew thousands, with many non-Muslims embracing Islam after witnessing his piety. In Canada, his sermons in Edmonton and Toronto reportedly healed incurable illnesses, attracting intellectuals and leaders. Exhausted by decades of travel, Hazrat Siddiqui passed away in 1373 Hijri (1954 CE) during a visit to Medina. As per his lifelong wish, he was buried in Jannat al-Baqi, near the resting place of Hazrat Aisha (Radi Allahu Ta’ala Anha). His grave remains a site of reverence for followers globally. Hazrat Siddiqui’s legacy thrives through institutions like Jamiyah Singapore and the World Islamic Mission. His emphasis on Sufism as a bridge between tradition and modernity resonates in today’s pluralistic world. Hazrat Shah Abdul Aleem Siddiqui epitomized the Sufi ideal of Insan-e-Kamil, a scholar, mystic, and reformer who harmonized faith with compassion. In an era marked by division, his life reminds us that true Islamic revival lies in unity, education, and love for humanity. References 1. https://alahazrat.net/personalities/sheikh-abdul-aleem-siddiqui-qadri-meerathi/ 2. THE MIRACLE OF RAZA TAAJUSH SHARIAH By Muhammad Afthab Cassim al-Qaadiri Razvi Noori 3. https://scholars.pk/ur/scholar/hazrat-allama-shah-muhammad-abdul-aleem-siddiqui 4. https://www.shadhiliyyah.sg/singapore-awliya/maulana-abdul-aleem-siddique 5. https://seekerofthesacredknowledge.wordpress.com/biographies-of-awliya-allah/maulana-shah-abdul-aleem/ 6. https://www.researchgate.net/publication/326202373_Siddiqi_Maulana_Abdul_Aleem ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/hazrat-shah-aleem-siddiqui-legacy-global-impact/d/135524 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

Saint, Scholar, Healer and Reformer: Remembering Hazrat Syed Shah Muhammad Sadiq of Sitapur, Uttar Pradesh

By Syed Amjad Hussain, New Age Islam 14 May 2025 Hazrat Syed Shah Muhammad Sadiq was a saintly figure known for his spiritual lineage, social contributions, simplicity, and devotion, leaving a lasting legacy in Sitapur through service, scholarship, and construction. Main Points: 1. Hazrat Syed Shah Muhammad Sadiq was the elder son of Hazrat Syed Shah Aulad-e-Rasool. 2. He received spiritual training from his father and uncle. 3. He contributed to social welfare through well-building and land development. 4. He established a printing press for Islamic literature. 5. He lived humbly and avoided rulers. ----- IMAGE CAPTION: Khanqah-e-Barakatiyya, Marehra Sharif, Uttar Pradesh ------ Introduction Hazrat Sayyid Shah Muhammad Sadiq was a highly respected and known Sufi saint, scholar, and spiritual successor of the great Qadiriyya–Barkaatiyya Sufi family of Marehra Sharif, a city in Uttar Pradesh. He was the eldest son of Hazrat Syed Shah Aulad-e-Rasool Marehrawi, the Sajjadanashin of the well-known dargah at Marehra Sharif, and a man of great religious, spiritual, and social stature in 19th century Awadh. Born on the 7th of Ramadan in 1248 Hijri (29 January 1832), he was blessed with the nobility of his ancestors and the rich spiritual traditions of the Qadiriyya-Barkaatiyya Silsila (spiritual order). Education, Spiritual Training and Medical Expertise Since childhood, Hazrat Syed Shah Muhammad Sadiq was surrounded by spiritual and scholarly education under close observation by his father. Formal spiritual bay'ah (initiation) and khilafat (succession) were conferred upon him by his paternal uncle and spiritual master, Hazrat Sayyid Shah Ghulam Muhiyyuddin Ameer Alam. Also, he received ijazah and khilafat from his renowned father Hazrat Syed Shah Aulad-e-Rasool Marehrawi and paternal uncle Khatim al-Akabir Hazrat Syed Shah Aal-e-Rasool Ahmadi Marehrawi, hence double blessed with religious authority in the Qadiriyya-Barkaatiyya silsila. Not just a spiritual teacher but also a well-read expert practitioner of the Unani medicine. He learned his basic training in the medical sciences from his uncle and father, especially Hazrat Syed Shah Aal-e-Rasool Barkaati Marehrawi. His medical understanding was further enhanced through the lectures of the renowned scholar and physician Saifullahil Maslool Hazrat Allama Shah Fazl-e-Rasool Badayuni. This is a very unique combination of religious and medicinal education that helped him serve the body as well as the soul of his disciples. A Life of Service in Sitapur Hazrat Syed Shah Muhammad Sadiq lived almost 45 years of his life in Sitapur, a city of Uttar Pradesh, where he himself became a symbol of piety, discipline, and public service. He was greatly devoted to maintaining the customs and practices of his spiritual forebears. He obediently followed the family traditions and schedule all through his life, never deviating from the routine of prayers, teachings, or public commitments. One of his key contributions was the building of public facilities, especially wells. Motivated by the need for the well-being of the masses, he commissioned several wells for water for drinking and irrigation purposes. His interest in horticulture prompted him to cultivate orchards, and he greatly extended his estate through the acquisition of agricultural properties and houses. His infrastructural contributions included renovation of religious shrines at Marehra Sharif, most famously the Sajjadgi Mahal Saraay and parts of the Khanqah and Dargan complex. When his dear son, Hazrat Syed Shah Ismail Hasan, became a Hafiz and finished the memorization of the Holy Qur'an Sharif, he thanked Allah by building a grand mosque. This mosque remains to this day as a reflection of his faith, piety, and architectural imagination. Literary Contributions and Printing Press In order to encourage Islamic scholarship and the spread of Ahl-e-Sunnat wal Jamaat faith, Hazrat Syed Shah Muhammad Sadiq founded the Matba Subh-e-Sadiq (Subh-e-Sadiq Printing Press) at Sitapur. The printing press was instrumental in publishing religious and theological works that reached scholars and masses alike, consolidating Sunni scholarship and Barkaatiyya tradition amidst increasing religious pluralism and colonial tensions. Personal Character and Ethics In physical looks as well as in moral character, he was a replica of his ancestors' excellence. Simple, humble, and forgiving, Hazrat Syed Shah Muhammad Sadiq lived a life of profound spirituality amidst wealth, status, and knowledge. He preferred to keep away from rulers and elites, and instead, he found solace among the poor and the oppressed. His home was a refuge for those in need, and his largesse made a lasting impression on everyone he met. Family Hazrat Syed Shah Muhammad Sadiq was wed to Hazrat Sakina Begum before her father's death, the child of his uncle and peer (spiritual guide), Hazrat Syed Shah Ghulam Muhiyyuddin before his passing. His marriage was both sacred and familial, joining two noble stems of the same blessed lineage. They were blessed with two sons: Hazrat Syed Shah Abul Qasim Muhammad Ismail Hasan alias Shah Ji Miyan and Hazrat Syed Shah Abul Kazim Muhammad Idris Hasan alias Suthre Miyan. They were blessed with five daughters: Imdad Fatima Haidari Begum, Tufail Fatima Abrar Begum, Ehtisham Fatima Syeda Begum, Ummul Fatima and Anzar Fatima These kids carried on the holy heritage of their father, propagating the work of the Barkaatiyya Silsila during their respective ages and roles. Death and Legacy Hazrat Syed Shah Muhammad Sadiq died on Thursday night, 24th Shawwal 1326 Hijri (19th November 1908) at Sitapur. His sacred graveyard is located within the same city, which was later made into a place of spiritual journeying for devotees and seekers alike. Ameen-e-Millat Hazrat Syed Shah Muhammad Ameen Miyan Quadri Barkaati, in his recent years of life, entrusted the overall modernization of Dargan’s complex with protecting the sanctity and legacy of the saint and its continuity from generation to another. Among his Khulafaa (spiritual successors), two names are well-documented: Hazrat Syed Shah Ismail Hasan alias Shah Ji Miyan and Hazrat Syed Shah Idris Hasan. Conclusion The life of Hazrat Syed Shah Muhammad Sadiq is a unique blend of spirituality, scholarship, public service, and humility. Whether through his devotion to religious education, his role in promoting public welfare through waterworks, his commitment to the revival of printing and publication, or his humble yet dignified way of living, he was a beacon of inspiration to his people. His legacy still lives on in the hearts of adherents to the Barkaatiyya Silsila, and his name remains ingrained in the cultural and religious heritage of Sitapur and far beyond. ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is the author of 'Bihar Aur Sufivad', a research book based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/saint-scholar-healer-reformer-sadiq/d/135525 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 Beasts and The Brutes

By Sumit Paul, New Age Islam 14 May 2025 TV celebrity and former army officer Gaurav Arya has sparked an outrage and a brief diplomatic row after he called Iran’s Foreign Minister Abbas Araghchi a ‘son of a pig’ on air. Araghchi was in India on an official visit on 8 May and met President Draupadi Mumu and External Affairs Minister S Jaishankar in New Delhi. This is all the more embarrassing because the officers from the Services are always very well-mannered and dignified. They refrain from using uncouth language and uttering imprecations. But this man Maj Gaurav Arya, Major General G D Bakshi, a couple of former Army personnel and a posse of abusive TV anchors nonchalantly use offensive language and cuss words to please their political masters. It's obvious that all these brutes and uncultured individuals are on the payroll of the current political dispensation. Their choice of words and body language clearly show their political leanings. Maj Arya and Maj General Bakshi are a disgrace to the Army. Maj Arya was also demanding, "Mujhe Munir Ka Sar Chahiye" (I want the head of General Munir). Such intemperate language has no place in a civilised society. The panel discussions on war and terrorism have become too vociferous and belligerent. Agreed, all these people are handsomely paid to extol and eulogise the current government and its certain leaders, it doesn't mean they should stoop to unthinkable levels. One can understand Manoj Muntashir's sycophantic, nay grovelling, loyalty towards Modi because he has no work and he comes from a civilian background. He's also a very mediocre lyricist and scriptwriter who's more often than not jobless. So, he acts as an obligate parasite. But what about Major Arya and Bakshi? They're from the Army. Exemplary behaviour is expected of them. Yet, they behave like street rogues involved in a noisy brawl. This is unbecoming of them. The Army must reprimand these wayward and unbridled former officers for bringing the Army into disrepute. ---- 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/beasts-brutes/d/135529 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Why Do Islamist Regimes Restrict Women's Freedom?

By New Age Islam Staff Writer 13 May 2025 In the last few years, the world saw a disturbing trend: the incremental erosion of women's rights in Islamist regimes. From the Taliban in Afghanistan to extremist groups in Bangladesh, the restriction of women's freedoms has become a signature of extremist regimes. This article explores why these restrictions take place, reviews cases around the world, and discusses arguments against these discriminatory practices. Major Points: 1. Islamist regimes generally rationalize the restriction of women's freedoms by interpreting religious scriptures in a particular manner. They assert that these measures are essential to maintain moral values and safeguard societal values. 2. The repression of women's rights in Islamic countries has dire consequences, not just for the countries but for gender equality efforts around the world. The world must keep pushing for women's rights, support local organizations, and hold repressive governments accountable. 3. The suppression of women's rights under Islamist regimes is a multifaceted issue rooted in political, ideological, and social factors. While the challenges are formidable, global awareness, combined with local resilience and international support, can pave the way for a more equitable future. Recognizing and challenging these oppressive structures is not just a women's issue—it's a human rights imperative. ----- (From Files) ----- The Afghan Case: A Case of Gender Apartheid Since the Taliban came to power in August 2021, Afghanistan has displayed open evidence of gender repression. Girls and women were pushed out of public life, employment, and education. The decrees of the Taliban have kept girls out of secondary and higher education, banned women from working in NGOs and most government departments, and enforced strict dress codes. Women are not permitted to go to public places like parks and gyms, and they need to be accompanied by a male to travel. The world community has reacted in outrage. The United Nations has denounced Afghanistan under the Taliban as "the most repressive country in the world" against women's rights. The chief prosecutor of the International Criminal Court has requested arrest warrants against the leadership of the Taliban for persecuting women, a major step towards bringing oppressive governments to book. Bangladesh: Growing Concerns Over Women's Rights Bangladesh improved the condition of women, but recent trends are ominous. Islamist conservative political parties are trying to reverse the gains of women, challenging existing laws and demanding stricter enforcement of Sharia. Incidents of street harassment of women and opposition to women in authority suggest an increasing intolerance of gender equality. The government has reacted in a vacillating manner, trying to appease conservative forces without offending constitutional freedoms. The balancing act has proved counterproductive, erecting barriers to implementing policies undermining women's rights under religious and political pressure. The Underlying Principles of Gender Oppression Islamist regimes generally rationalize the restriction of women's freedoms by interpreting religious scriptures in a particular manner. They assert that these measures are essential to maintain moral values and safeguard societal values. However, most of the Islamic intellectuals and leaders are against such interpretations and argue that Islam is in favor of the dignity and rights of women. The Taliban has been extensively criticized by Muslim leaders around the world, including the Muslim World League based in Saudi Arabia. Nobel laureate Malala Yousafzai has called on Muslim leaders to condemn the Taliban's policies and to lobby to criminalize gender apartheid at the global level. Beliefs That Lead to Women's Oppression Islamist regimes usually justify the restriction of women's liberty by the way they interpret religious scriptures. They claim that such restrictions are necessary to uphold moral values and safeguard social norms. Most Islamic scholars and leaders, however, reject such assertions, emphasizing that Islam affirms the rights and dignity of women. Gender differences are codified by law in Iran. Article 1041 of the Civil Code permits girls to marry at age 13 with the approval of a judge and their father, allowing child marriage to persist. Daughters have inheritance rights equivalent to half the amount provided to sons, and the legal testimony of a female is typically half that of a man in criminal and financial matters. These laws codify gender inequality and are reflective of a hard-line Islamic interpretation that others contend is more cultural than religious. (From Files) ----- Political Reasons and Control Political motivations play an extremely important role in the repression of women in Islamist regimes, beyond religious conviction. Dominating women's dress and conduct is a way of exercising control and stifling dissent. By insisting on tight dress codes and confining women to the public sphere, these regimes try to prove that they are morally superior and that they have an efficient society. In Afghanistan, the Taliban again gained control in 2021 and imposed harsh regulations on women. Women are prohibited from attending secondary and tertiary education, prohibited from working in most professions, and are required to wear a burqa if they leave their homes. Religious police regulate this, and violators face public beatings and other punishments. Cultural Norms and Patriarchy Cultural norms and male-dominated systems make it harder for women in Islamist societies to be free. Traditional ideas about gender roles often say that women should stay at home, taking care of children and housework. These beliefs are supported by laws that give men power over women in marriage, divorce, and child custody. In the majority of Arab countries, the principle of ta'ah (obedience) is used to legitimize male authority over women. The religious and cultural precept holds that men and women are equal in the sight of God but have different duties, with women expected to obey their husbands. Such a precept leads to domestic violence and the restriction of women's freedom because they are dissuaded from seeking education and work outside the home. Wikipedia Resistance and the Struggle for Equality Women in Islamist regimes keep fighting and resisting for their rights even under oppressive circumstances. In Iran, the 2022 death of Mahsa Amini, who was arrested by the morality police for supposedly violating dress codes, triggered nationwide protests. The slogan of "Woman, Life, Freedom" was used by the protesters calling for change. Schoolgirls participated in the movement by removing their veils and chanting anti-government slogans, defying the state and calling for institutional changes. The New Yorker Conservative Turkish Muslim women who once voted for President Recep Tayyip Erdoğan due to his policies, such as permitting headscarves, now oppose him. Most young women believe that the government is keen on limiting the rights of women, particularly in violence against women and abortion. Organizations such as Havle, a Muslim feminist organization, advocate for women's rights through education and assisting the community, with an emphasis on the rights accorded to them by the Quran. Misinterpretation of Gender Norms By Islamists Most analysts believe that the mistreatment of women in Islamist countries is due to male-dominated traditions and cultural practices and not necessarily Islamic teachings. In Saudi Arabia or Afghanistan, for instance, stringent rules against women are typically defended in the name of religion, but these rules could actually be based on pre-Islamic tribal practices. Consider the Taliban. Their bans on girls attending school and women working aren't Quranic. Indeed, the Prophet Muhammad is quoted to have shown that "seeking knowledge is a duty upon every Muslim." There isn't a single Quranic verse that states that women are excluded from knowledge or work. All the major Muslim countries, including Indonesia, Malaysia, and the majority of West Africa, have major Islamist parties or political movements. However, women in all these nations are active in politics, education, and employment. This shows that all Islamicism-influenced societies are not the same and that there are many differing views. Another key point is that not all women in Islamist or conservative Muslim society feel constrained. Some wear the hijab or lead conservative lifestyles because they want to, not because they must. Such women tell us that empowerment is about being able to choose—whether that is dressing modestly, having children, or being in the workplace. Muslim women are resisting unjust interpretations of Islam within their own religion. Organizations such as Musawah, which promotes justice and equality within Muslim households, and feminist scholars such as Amina Wadud and Asma Barlas are re-interpreting religious texts in new ways that maintain women's equal rights. They argue that we don't need to abandon Islam to assist women—it simply needs to be re-interpreted. Cultural and Religious Factors It is noteworthy to note the influence of culture. In the majority of places with Islamist regimes, religious conceptions of gender roles play a bigger influence on legislation compared to religion. In South Asia and the Middle East, for instance, conceptions of honour, family control, and masculinity often drive the manner in which individuals live and rule. These conceptions are prevalent among Muslim and non-Muslim societies. Blaming Islam solely for gender oppression overlooks these complicated cultural matters. It also risks encouraging Islamophobia and uncertainty. It is truer to note that a combination of political, cultural, and religious factors—sometimes working in concert—influences the way women are treated in some countries. The majority of critics argue that although Western nations tend to complain regarding the way women are treated in Muslim nations, they fail to address issues at home. Women in Western nations continue to face lower wages, domestic violence, and political marginalization. Whenever Western media cover only Muslim women's sufferings, they tend to make people feel inferior in the wrong way and overlook similar struggles. In addition, Western intervention by governments to "free" Muslim women—e.g., in Afghanistan or Iraq—also tends to damage the women themselves. These invasions destabilize nations, breed extremism, and make things worse for women. Change has to be initiated internally by communities, by locals themselves, and not imposed from the outside. Global Reach and the Road Ahead The repression of women's rights in Islamic countries has dire consequences, not just for the countries but for gender equality efforts around the world. The world must keep pushing for women's rights, support local organizations, and hold repressive governments accountable. The oppression of women in some Islamist regimes is real and troubling. But it’s not the full story. Islam itself contains teachings that support dignity, equality, and justice for women. Many Muslim women around the world are fighting for their rights—not by rejecting their religion, but by reinterpreting it in empowering ways. To truly support women’s freedom, we need to look beyond headlines and stereotypes. We need to understand the diversity within Muslim communities and support the efforts of those working for change from within. The struggle for women’s rights in the Muslim world is not a fight against Islam—it’s a fight against injustice, ignorance, and misuse of power. Efforts such as FIFA sponsorship of an Afghan women's refugee soccer team indicate the ability of international institutions to empower women and subvert exploitative norms. Yet, global solidarity and sustained efforts must be assured in order to secure women's rights worldwide. URL: https://www.newageislam.com/islam-women-feminism/islamist-regimes-restrict-freedom/d/135517 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

Hadith: Misogynistic and Liberative Dimensions

By V.A. Mohamad Ashrof, New Age Islam 13 May 2025 The Islamic tradition rests on two foundational pillars: The Quran, revered as divine revelation, and the Hadith, the recorded sayings, actions, and tacit approvals of the Prophet Muhammad. While the Quran provides the overarching theological and ethical framework for Islamic practice, the Hadith elaborates and contextualizes these teachings, offering practical guidance for Muslims. However, the Hadith corpus is neither monolithic nor uncontroversial. This vast collection includes narrations celebrated for their liberative stance on women’s dignity and rights, yet it also contains others that have been critiqued for perpetuating patriarchal interpretations or misogynistic ideas. This duality has sparked intense scholarly debate, particularly among contemporary Muslim feminists and reformist scholars. This paper critically examines the liberative and misogynistic dimensions within Hadith literature, analysing their historical context, interpretive challenges, and contemporary relevance in the pursuit of gender equity within Islamic thought. The Liberative Dimensions of Hadith The Hadith corpus contains numerous narrations that affirm women’s dignity, agency, and spiritual equality, reflecting the Prophet Muhammad’s commitment to justice and compassion. 1. The Prophet’s Ethical Treatment of Women The Prophet’s interactions with women exemplified respect and kindness. He declared, “The best of you are those who are best to their wives, and I am the best of you to my wives” (Tirmidhi 3895). Another narration emphasizes moral character: “The most perfect believer in faith is the one whose character is best, and the best of you are those who are best to their women” (Tirmidhi 1162). These teachings positioned kindness to women as a hallmark of true faith. The Prophet’s marriages to women from diverse backgrounds, including widows and divorcees like Khadija, Sawda, and Umm Salama, challenged prevailing societal stigmas. His support for women’s economic autonomy is evident in a narration where he upholds a woman’s right to manage her own wealth (Bukhari 4578), thereby promoting their financial independence. 2. Condemnation of Female Infanticide In pre-Islamic Arabia, female infanticide was a recognized practice. The Prophet unequivocally condemned this act and elevated the status of daughters, stating, “Whoever takes care of two daughters until they reach maturity will come on the Day of Judgment with me like this”—holding his fingers together (Muslim 2631a). He also said, “Whoever has three daughters, and shelters them, shows compassion toward them, and supports them, Paradise is guaranteed for him” (Muslim 2629). These teachings transformed daughters from perceived burdens into sources of spiritual blessing, aligning with Quranic critiques of shame associated with female births (Quran 16:58–59). 3. Mutual Responsibility and Consent in Marriage The Prophet emphasized marriage as a mutual contract involving shared responsibilities: “All of you are shepherds, and each of you is responsible for his flock... a woman is a guardian over her husband’s house and his children” (Bukhari 893). This concept of mutual guardianship advanced the potential for gender equity in family life. He also firmly upheld women’s right to consent in marriage: “A virgin should not be married until her permission is sought... her silence is her consent” (Bukhari 5136). In another instance, he annulled a marriage contracted against a woman’s will upon her request (Bukhari 5138), affirming female agency and setting a precedent against coercion. 4. Promotion of Women’s Education and Voice The Prophet prioritized women’s access to knowledge, declaring, “Seeking knowledge is obligatory upon every Muslim” (Ibn Majah 224), a mandate widely understood as gender-inclusive. He dedicated specific times to teach women (Bukhari 101), fostering their intellectual and spiritual growth. Aisha bint Abu Bakr, a prolific Hadith narrator, became a leading scholar in jurisprudence, poetry, and medicine, exemplifying the Prophet’s encouragement of women’s scholarship. The case of Khawlah bint Tha’labah, whose complaint to the Prophet prompted the revelation of Surah al-Mujadila (Quran 58:1), underscores his attentiveness to women’s voices and concerns. Additionally, his approval of Umm Waraqah leading prayers in her household (Abu Dawud 591) suggests an openness to forms of female spiritual leadership. 5. Elevated Maternal Status The Prophet profoundly emphasized maternal dignity. When asked who deserves the best companionship, he replied, “Your mother, your mother, your mother, then your father” (Bukhari 5971). He also famously stated, “Paradise lies at the feet of mothers” (Musnad Ahmad 5641). These teachings reframed motherhood as a paramount source of honour and spiritual significance, challenging purely patriarchal valuations. Misogynistic Dimensions in Hadith Literature Despite numerous liberative narrations, certain Hadiths, particularly when interpreted literally or decontextualized, have been employed to justify misogynistic attitudes and practices, thereby posing significant challenges for achieving gender equity. 1. Problematic Texts Several Narrations Raise Serious Concerns: o “Women are like captives (`awan) with you” (Tirmidhi 1163), a statement that can imply subordination or vulnerability. o “A man is not asked why he beats his wife” (Abu Dawud 2142), which appears to shield perpetrators of domestic violence from accountability. o “The prayer is interrupted by a woman, a donkey, or a dog passing in front” (Bukhari 509), a narration equating women with animals in this specific context. o “Women are deficient in intelligence and religion” (Bukhari 304), a statement often cited to suggest inherent female inferiority. These texts, frequently invoked without critical nuance, have fuelled harmful stereotypes and discriminatory practices. 2. Historical Criticism and Feminist Rebuttals Scholars, including feminist thinkers like Fatima Mernissi, have engaged in historical criticism of Hadith, sometimes questioning the reliability or interpretive framing of narrators such as Abu Hurairah, who transmitted several contentious Hadiths. Aisha, the Prophet's wife, notably refuted the claim that women invalidate prayers, stating, “You compare us (women) to donkeys and dogs? By God, I saw the Prophet praying while I used to lie on the bed between him and the Qibla” (Muslim 511a), directly challenging the premise and highlighting interpretive inconsistencies. Contemporary scholars like Riffat Hassan and Amina Wadud advocate for egalitarian interpretations, urging that all Hadiths be understood in alignment with overarching Quranic principles of justice ʿAdl and equality (e.g., Quran 4:1, 33:35). They argue that problematic Hadiths often reflect prevailing cultural biases of the era or specific contexts rather than immutable prophetic intent. 3. Cultural Influences and Patriarchal Transmission It is argued that many Hadiths susceptible to misogynistic interpretation emerged or were emphasized within patriarchal societal contexts, potentially diverging from the Prophet’s core egalitarian ethos. For instance, the Hadith regarding women’s testimony (Bukhari 2658), often linked to the "deficient in intelligence" claim, specifically pertains to financial transactions and is contextualized by Quranic verse 2:282. Some interpret this not as a statement on inherent inferiority but as addressing societal norms or memory reliability in specific legal-commercial settings of the time. Conversely, female transmitters like Umm Salama often narrated perspectives that reinforced gender equity, as seen in her inquiry that reportedly prompted the revelation of Quranic verses affirming spiritual parity between believing men and women (Quran 33:35). Liberative Hadiths and the Ethic of Gender Justice Numerous Hadiths unequivocally promote gender equality and justice, forming a strong counter-narrative to misogynistic interpretations: • “Women are the twin halves shaqaʾiq) of men” (Abu Dawud 236), affirming an ontological and essential equality. • “O God, I declare the rights of two vulnerable groups inviolable: orphans and women” (Nasa’i 3641, Ibn Majah 3678), a profound declaration protecting marginalized groups. • “Do not beat the female servants of God imaʾ God)” (Abu Dawud 2146), an explicit directive against domestic violence. These narrations resonate deeply with Quranic calls for justice and compassion, such as, “O mankind! Be conscious of your Lord who created you from a single soul Nafs Wahidah)” (Quran 4:1). Methodology of Interpretation and Reform To navigate the complexities of the Hadith literature, a rigorous and ethically grounded interpretive methodology is essential: • Intentionality (Maqasid): The principle that “Actions are judged by intentions” (Bukhari 1) underscores the importance of discerning the ethical aims and objectives Maqasid Al-Shariah) behind teachings. • Contextualization (Asbab al-Wurud): Understanding the historical, linguistic, and socio-cultural contexts (Asbab Al-Wurud) in which Hadiths were conveyed is crucial for accurate interpretation. • Quranic Supremacy: Hadiths must be interpreted in harmony with the foundational principles of justice, mercy, and equality enshrined in the Quran. The Quran serves as the ultimate criterion (Furqan). • Isnad and Matn Criticism: Classical Hadith science involves critical evaluation of the chain of narrators (Isnad) for reliability and the content Matn) for consistency with other sources and reason. Classical scholars like Ibn Hajar al-Asqalani, in his commentary on Bukhari, referenced the concept that “People are equal like the teeth of a comb” (Fath al-Bari), reflecting an underlying ethos of human equality that should guide contemporary engagement with Hadith. Contemporary Relevance The dual nature of interpretations stemming from Hadith literature presents both profound challenges and significant opportunities for modern Muslims. Misogynistic interpretations have historically been, and continue to be, used to justify practices such as domestic violence, restrictions on women’s education, leadership, and public participation in some communities. However, the rich repository of liberative Hadiths offers a robust foundation for reform and the articulation of gender-just Islamic frameworks. Muslim feminists and reformist scholars, including figures like Asma Barlas and Ziba Mir-Hosseini, advocate for re-engaging with and reinterpreting Hadiths through a justice-centred lens, drawing inspiration from the Prophet’s compassionate example and core Quranic ethics. Initiatives such as women-led mosques, the rise of female Islamic scholars, and gender-inclusive Islamic scholarship reflect the practical application of these liberative traditions. By prioritizing authentic narrations, robust contextual analysis, and Quranic coherence, Muslims can effectively challenge entrenched patriarchal norms and actively foster gender equity. Re-examining Hadith through a Lens of Justice and Equality The Hadith literature embodies a complex interplay of elements that can be understood as liberative or, through certain interpretations, misogynistic. While some narrations have been historically misused to perpetuate gender injustice, a nuanced, contextual, and Quran-centred analysis reveals the Prophet Muhammad’s consistent advocacy for women’s dignity, education, spiritual standing, and agency. Critical engagement with Hadith, guided by rigorous interpretive methodologies and the Quran’s overarching ethical compass, empowers Muslims to reclaim a tradition deeply rooted in justice and equality. The ongoing task is not to discard the Hadith corpus but to interpret it with integrity, compassion, and an unwavering commitment to the shared dignity of all believers, thereby ensuring its continued relevance in the modern quest for comprehensive gender equity. Bibliography Abu Dawud Sulayman ibn al-Ashʿath al-Sijistani. Sunan Abi Dawud. Translated by Yasir Qadhi. 3 vols. Riyadh: Darussalam, 2008. Al-Bukhari, Muhammad ibn Ismaʿil. Sahih al-Bukhari. Translated by Muhammad Muhsin Khan. 9 vols. Riyadh: Darussalam, 1997. Al-Nasaʾi, Abu ʿAbd al-Rahman Ahmad ibn Shuʿayb. Sunan al-Nasaʾi. Translated by Nasiruddin al-Khattab. 6 vols. Riyadh: Darussalam, 2007. Al-Tirmidhi, Abu ʿIsa Muhammad ibn ʿIsa. Jamiʿ al-Tirmidhi. Translated by Abu Khaliyl. 6 vols. Riyadh: Darussalam, 2007. Ibn Hajar al-ʿAsqalani, Ahmad ibn ʿAli. Fath al-Bari bi-Sharh Sahih al-Bukhari. Edited by ʿAbd al-ʿAziz ibn ʿAbd God ibn Baz and Muhibb al-Din al-Khaṭib. 15 vols. Beirut: Dar al-Maʿrifah, n.d. (Circa 1959 or subsequent reprints). Ibn Hanbal, Ahmad. Musnad Ahmad ibn Hanbal. 50 vols. Beirut: Muʾassasat al-Risalah, 1995–2001. Ibn Majah, Abu ʿAbd God Muhammad ibn Yazid. Sunan Ibn Majah. Translated by Nasiruddin al-Khattab. 5 vols. Riyadh: Darussalam, 2007. Muslim ibn al-Hajjaj. Sahih Muslim. Translated by Nasiruddin al-Khattab. 7 vols. Riyadh: Darussalam, 2007. The Qur’an. Translated by M.A.S. Abdel Haleem. Oxford: Oxford University Press, 2004. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/hadith-misogynistic-liberative/d/135515 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

Nationalism Not Clubbed with Religion

By Asad Mirza, New Age Islam 13 May 2025 The last week saw an unprecedented escalation of tension between two nuclear powers, i.e. Indian and Pakistan. The situation was exacerbated after the launch of Operation Sindoor by India to retaliate against Pakistan-backed terrorist groups, after the Pahalgam attack of 22 April, in which 26 civilians were killed by the operatives of The Resistance Force (TRF) a largely unknown entity. In a tit for tat manner, after Operation Sindoor carried on the night of May 6-7 by India, Pakistan launched a series of drone attacks and heavy shelling along the Line of Control (LoC) in Kashmir on Wednesday (May 7). The Indian response to this aggression continued the second and third day, too and a ceasefire was declared on the fourth day i.e. May 10. The country’s political and military leadership adopted a principled stand of not tolerating any terrorist activity on the Indian soil, and showed its commitment of giving a fitting reply to any such offensive, further boosted by its diplomatic outreach. However, another pillar of any functioning democracy i.e. the media – particularly the electronic media showed its immaturity by broadcasting often inaccurate and speculative information, in addition to completely unnecessary analyses, often bordering on sowing the seeds of religious animosity. The country’s electronic and social media was reporting on the situation as per their own script, despite a circular issued by the government not to report sensational and unconfirmed news. In the latest episode, the Indian TV channels who have now scripted a completely new ecosystem of reporting, devoid of following any known journalistic standards, went on a completely different track of over-reporting the Indian successes. In this they were helped by the dime a dozen defence and strategic affairs experts, who while offering an insight or analysing the given situation offered their own biased and sensational insights of the unfolding events. Following the TV channels was the social media, which in India has evolved it own unique ecosystem of peddling unconfirmed and largely false news, besides every lay man posing as experts offered their own twisted interpretation of the unfolding events. One such issue being discussed on some TV channels, most social media platforms and even in some newspapers was the question that which country is going to favour whom or in other words, which Islamic countries are going to support Pakistan, if a war really starts between two nuclear powered countries. These experts or pundits with no clue of the warfare or the geo-political realities, transformed the whole question of support, based on religion, i.e. which Islamic country is going to support and help Pakistan and which will help India. Now if we go by the definitions of these experts then India will only have one country in its support, i.e. Nepal, as it is the only country which declares itself to be a Hindu nation. But on the contrary many Arab nations, who are often described as Islamic nations, supported India. Further, these experts clubbed all Muslim majority nations as Islamic countries, though in the real sense not even one country out of these could be described as an Islamic nation, as none of them fulfils the true definition of an Islamic nation. In real sense, international diplomacy is a nuanced arena where overt alliances often mask complex strategic calculations. For instance, while countries like Turkey and China have supported Pakistan at multilateral forums, their positions are also driven by broader geopolitical rivalries and their own regional interests. These experts also wondered whether countries like Saudi Arabia, UAE, Turkey, Iran, Oman, Qatar will support Islamabad in the name of Ummah or the global community of Muslims? They forget that there is no Muslim or Islamic Ummah in the real sense. The bigger question was whether the Islamic countries will nurture their own economic and geopolitical benefits by maintaining an aloof stand and limit their support to rhetoric? Based on their regional aspirations and geopolitical interests their responses varied but the messaging was the same. In the current conflict, Saudi Arabia – the so-called leader of the Islamic world chose diplomacy as the ultimate tool. Saudi Arabia currently has bigger investment plans for India rather than Pakistan, in addition to employing some 2.6 million Indians working in the country. In fact, when the Kashmir attack unfolded, PM Modi was in Jeddah to discuss the India-Middle East-Europe Economic Corridor and advance an investment deal worth $100 billion. Further, on Thursday (May 8), Saudi Arabia’s Foreign Minister Adel Al-Jubeir made a surprise visit to India to meet External Affairs Minister S. Jaishankar and help broker a climb-down. Similarly, UAE has already announced plans to invest billions of dollars in India to diversify its oil-based economy, so its commitment to India and to safeguard the Indian interest are much larger, and it showed in its support to India. Iran made its intentions clear by sending Foreign Minister Abbas Araghchi to Pakistan and India to hold talks and de-escalate the tension. At present, India is delivering on an agreement to develop and operate the Shahid Beheshti terminal at Chabahar Port, including a $120 million investment and a $250 million credit line for infrastructure development. In this background Iran cannot jeopardise its interests with India. The most vitriolic slander campaign was started against Turkey, as Pakistan used some of the Turkish-made drones in its attacks against India. But this fact does not prove that Turkey would have supported Pakistan in its every military campaign. In fact, India's trade with Turkey, has seen significant growth in recent years, with bilateral trade reaching $10.43 billion in FY2023-24, whereas Turkey’s trade with Pakistan reached a historical high of $1.4 billion only last year. In fact, the bold stand taken by India made it very clear that it will not tolerate any further Pakistan-sponsored terrorist threat. This stand was further supported by the diplomatic outreach by India, and after briefing the UK and US about the Operation Sindoor, it raised the issues with Saudi Arabia, Iran, UAE, and other so-called Islamic countries, most of whom supported India, as evidenced by the priority given by both Saudi Arabia and Iran by involving their foreign ministers to initiate a dialogue between the two countries. The lessons learnt by Operation Sindoor relating to media makes it very clear that the Indian media - particularly the electronic media needs to monitor and improve itself while following the journalistic ethos and norms. Just to increase TRPs or the eye balls by running often malicious and false information on their screens will not help them in establishing their credibility, but make them the laughing stock. The government on its part did well by deploying Col Sophiya Qureshi as the MoD’s spokesperson and acknowledging the contribution of every soldier who was martyred during the conflict. Only such mature and religion-free narrative will be able to save the country and the India media. With Operation Sindoor India, as an emerging power with a difference, delivered a clear and assertive message to the global powers, that now onwards India will play according to its own playbook. Hope the world takes notice of it positively. ------ Asad Mirza is a New Delhi-based senior commentator on national, international, defence and strategic affairs, environmental issues, an interfaith practitioner, and a media consultant. URL: https://www.newageislam.com/spiritual-meditations/nationalism-clubbed-religion/d/135514 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

Character-Building Lessons in Islam: A Reflection on Current Muslim Behaviour Worldwide

By Kaniz Fatma, New Age Islam 13 May 2025 A Call for Reform: Returning to Islamic Values of Character Main Points 1. True faith in Islam is inseparable from good character, as emphasized by the Prophet Muhammad (PBUH), whose exemplary morals serve as a model for all Muslims. 2. Many Muslim communities today face moral decline, characterized by dishonesty, corruption, and a lack of sincerity, which weakens both individual lives and society as a whole. 3. Islam encourages virtues like sincerity, humility, honesty, patience, gratitude, forgiveness, and justice, all of which contribute to a morally sound life and a just society. 4. To address the moral crisis, Muslims must return to the core teachings of Islam, embody the principles demonstrated by the Prophet (PBUH), and strive for personal and communal character improvement. ----- Introduction: Islam is much more than just religious rituals—it provides a complete framework for living a balanced life. From how we worship to how we interact with others, Islam guides every part of our daily existence. At the core of Islam is the principle of character building. This is not only essential for personal growth but also for creating a society based on justice, kindness, and respect. As Muslims around the world face increasing challenges, it’s crucial to return to these core values, especially as moral standards continue to decline in many parts of the Muslim world. The Importance of Morality in Islam: The Prophet Muhammad (PBUH) once said, “The most perfect faith among Muslims is that of the person who has the best morals” (Al-Tabarani). This powerful Hadith highlights that in Islam, true faith and good character are inseparable. To be a true Muslim, one must embody the qualities of kindness, honesty, and humility. Sadly, in many parts of the world, Muslims today are facing moral decline—dishonesty, corruption, and insincerity are increasingly common. This disconnect between what we believe and how we act creates uncertainty, anxiety, and a sense of insecurity in the community. The State of Muslim Society Today: Muslim communities worldwide are dealing with multiple crises, both internal and external. Many of these challenges are rooted in a decline of moral values that Islam emphasizes. In many cases, the pursuit of material wealth, selfish desires, and corruption have led Muslims away from the path of righteousness. In a world marked by political instability, economic struggles, and social challenges, Muslims are increasingly feeling lost and frustrated. The fundamental values of Islam, like compassion and integrity, are being overshadowed by negativity and self-interest. In particular, behaviours such as lying, cheating, and backbiting have become widespread. This erosion of moral standards harms not just individuals but the fabric of society as a whole. When Muslims fail to live by the ethical principles of Islam, we lose sight of our faith’s true teachings and instead fall into selfishness and dishonesty. The Prophet Muhammad (PBUH) demonstrated through his own life that morality is the foundation of Islam—without it, one’s faith remains incomplete. The Prophet Muhammad (PBUH): The Ultimate Role Model: The life of the Prophet Muhammad (PBUH) serves as the perfect example for Muslims when it comes to morality. In a society filled with ignorance and cruelty, the Prophet brought a message focused on noble traits such as kindness, patience, humility, and honesty. His actions consistently reflected Allah’s guidance, and his character set the standard for what it means to be a good Muslim. The Prophet Muhammad (PBUH) often spoke about his mission to improve human character, saying, “I was sent to perfect the noble traits of character” (Al-Tabarani). This reinforces the idea that faith in Islam is not only about rituals but also about how we live and interact with others. Allah even acknowledges the Prophet’s excellence in character in the Quran: “You are certainly on the most exalted standard of moral excellence” (68:4). By following the Prophet’s example, Muslims can strive to reach moral perfection. His life shows us that good character is not just an individual virtue; it’s the key to building a just and harmonious society. Key Principles of Character Building in Islam: Islam offers clear guidelines for building good character, and these principles should be practiced in everyday life. Character building in Islam can be understood through several important virtues: 1. Sincerity and Intention (Ikhlas): In Islam, sincerity is the foundation of all good deeds. Muslims are encouraged to perform actions solely for the pleasure of Allah, without seeking fame or material gain. The Prophet Muhammad (PBUH) emphasized the importance of purifying the heart, ensuring that all actions are free from hypocrisy and selfishness. 2. Humility (Tawadu): Humility is crucial in Islam. Arrogance is seen as a sign of moral failure. The Prophet (PBUH) demonstrated humility despite being the final messenger of Allah. True Muslims are humble in their actions and interactions, recognizing that all power belongs to Allah alone. 3. Honesty and Integrity (Amanah): Integrity is a key value in Islam. Muslims are commanded to be truthful and trustworthy in all their dealings, whether in personal relationships, business, or public service. The Prophet (PBUH) was known as Al-Amin (The Trustworthy) even before his prophethood, showing that honesty is central to Islamic character. 4. Patience (Sabr): Patience is another essential virtue in Islam, especially during difficult times. The Quran urges Muslims to remain patient in the face of hardship. The Prophet Muhammad (PBUH) demonstrated remarkable patience in his life, enduring loss and harm without resorting to anger. 5. Gratitude (Shukr): Gratitude is vital in Islam, as it helps maintain a positive attitude towards life. A grateful person recognizes Allah’s blessings, no matter how small. The Prophet (PBUH) constantly expressed gratitude and encouraged his followers to do the same, reminding them that everything good comes from Allah. 6. Forgiveness (Afuw): Islam places great importance on forgiveness. The Prophet Muhammad (PBUH) forgave those who wronged him, even in the most difficult situations. Muslims are encouraged to forgive others, especially when they hold power, as this mirrors Allah’s infinite mercy. 7. Justice and Fairness (Adl): Justice is a cornerstone of Islam. The Quran and Hadith emphasize that Muslims should always act justly, regardless of personal interests. The Prophet Muhammad (PBUH) was known for his fairness, often resolving disputes impartially. The Decline of Moral Values in Modern Muslim Communities: Despite these clear teachings, many Muslim societies today face a moral crisis. Corruption, dishonesty, and the neglect of key virtues like empathy, kindness, and respect are becoming more common. The materialistic focus of modern life, driven by consumerism and the desire for wealth and status, has led some Muslims to abandon the ethical teachings of Islam. This moral decline is worsened by external pressures such as political instability, economic struggles, and social inequality. Instead of turning to Islamic teachings for guidance, some Muslims are adopting unethical behaviours as a way to survive in a challenging world. The solution to these issues lies in returning to the core values of Islam—values that emphasize character, sincerity, and justice. A Call for Reform: To overcome this moral crisis, Muslims must return to the teachings of Islam, focusing on the importance of character, humility, and justice. By following the example of the Prophet Muhammad (PBUH), Muslims can improve their own character and help rebuild a morally upright society. This requires self-reflection, repentance, and a commitment to live according to the Quran and Sunnah. Muslim communities must come together to promote ethical behaviour and support each other in cultivating good character. Religious leaders, scholars, and educators have a vital role in reviving these teachings and ensuring that they are practiced daily. Conclusion: The character-building lessons in Islam are just as relevant today as they were during the time of the Prophet Muhammad (PBUH). A Muslim’s character is not only a reflection of their faith but also crucial to building a healthy and just society. The moral decline we see in many Muslim communities today calls for a renewed commitment to the principles of Islam. By practicing sincerity, honesty, patience, humility, and justice, Muslims can restore their moral integrity and contribute to a better world for themselves and future generations. Only by focusing on character development rooted in Islamic teachings can Muslims hope to address the challenges they face and create a society that truly embodies the spirit of Islam. ------ Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islam-spiritualism/character-building-reflection-muslim-behaviour/d/135513 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