Ghulam Mohiyuddin’s “Proof of an Error” In The Quran

By Naseer Ahmed, New Age Islam 22 October 2024 GM sb, has repeatedly accused the Quran of containing errors and, as proof, pointed out to Wiki Islam or his idol Syed Kamran Mirza’s compilation of “errors” in the Quran. He has, however, shied away from the challenge of picking one, two or three of the best “proofs” of “errors” to make his point. He has now come up with one example as follows: Implying That the Earth Does Not Move Is an Error. Here Is an Elaboration from Mr. Mirza: "Quran-31: 29: Seest thou not that Allah merges Night into Day and He merges Day into Night; That He has subjected the Sun and moon (to His law), each running its course for a term (time) appointed. Quran-21: 33: It is He who created the Night and Day, And the Sun and Moon; each of them swim (float) along in its own course. Ayats mentioned above could be found over and over again and again in almost every page of the Quran. This is because Allah, standing in the open Arab desert, saw very well that every morning the SUN was rising from the east and gradually (at the appointed time) setting to the west, and as a result, day and night follow. Allah actually shared this misconception (the Sun moving) of pre-historic people. Every time Allah speaks of the Sun & Moon, he referred to Day & Night, as if it is due to the Sun’s movement that day and night follows. But surprisingly, all the hypocritical Mullahs give false credit to Allah by saying: Look, the Quran described the Sun’s movement 1400 years ago, which modern science only found out now. In the real world, the Sun takes 225 million years to make just one complete circle through the galaxy. And obviously this movement of the Sun has nothing to do with DAY & NIGHT of the earth. Actually, the Sun is stationary for the earth in a real sense, because the Earth is stuck in the giant gravitational force of the Sun. The Earth also moves along with the Sun wherever it goes, just the way that we are stuck to the Earth’s gravitational force and do not feel Earth’s movement at all. Why then, was Allah referring to the Sun’s movement again and again? I have already mentioned above, why Allah was mistaken about the Sun’s movements. Now dishonest Mullahs are claiming that this is science here. I wonder why Allah has to mention about the Sun’s 225 million year journey to tell about day and night? What does the Sun’s movement have to do with the day and night?" By Ghulam Mohiyuddin 20/10/2024 01:26:47 Rebuttal to the False Accusation Regarding the Quran’s Understanding of the Sun’s Movement The accusation that the Quran implies an erroneous view of the Sun’s movement as causing the day-night cycle misrepresents the actual message of the Quranic verses. The claim that the Quran adheres to a pre-scientific notion of the Sun’s movement affecting day and night fails to take into account the metaphorical language used in the scripture and its scientific compatibility. 1. Day and Night Are Not Caused by the Sun’s Movement The Quran clearly does not attribute the alternation of day and night to the movement of the Sun. Several verses demonstrate that the day-night phenomenon results from a process that does not depend on the Sun’s motion, but rather points to the Earth’s role in this alternation. Consider these verses: • Surah 38:32 — "Until the Sun was hidden in the veil (of night)." • Surah 92:1-2 — "By the Night as it conceals (the sun); By the Day as it appears in glory." • Surah 91:3-4 — "By the Day as it shows up the Sun’s glory; By the Night as it conceals it." • Surah 81:17-18 — "By the Night as it dissipates; And the Dawn as it breathes away the darkness." These verses emphasize that night conceals the Sun and day reveals it in its glory. The idea of the Sun being hidden during the night refers to the fact that something else is responsible for blocking the Sun’s light, and that something is the Earth itself. The Quran here hints at the Earth’s rotation as the cause of night and day. This understanding aligns with modern science, which confirms that the rotation of the Earth, not the movement of the Sun, causes the alternation of day and night. 2. The Quran Does Not Attribute Day and Night to the Sun’s Orbit The accusation that the Quran suggests the Sun’s movement as the direct cause of day and night is incorrect. The verses that speak of the Sun’s motion, such as Surah 21:33 — "It is He who created the Night and Day, And the Sun and Moon; each of them swim (float) along in its own course" — refer to the Sun’s cosmic path through space, which takes 225 million years to complete a single orbit around the galaxy. This motion has no bearing on the daily cycle of night and day on Earth. Had the Quran intended to explain the day-night phenomenon based on the Sun’s movement, it would have referred to a much shorter period, such as a day. However, the Quran refrains from giving a specific period for the Sun’s motion, likely because this cosmic journey spans such vast timescales — far beyond the ability of 7th-century humans to comprehend. 3. Indications of Earth’s Rotation in the Quran The Quran’s description of the Sun being concealed by night and revealed by day, as in Surah 38:32 and Surah 92:1-2, points directly to the concept of Earth’s rotation. It is the Earth that "conceals" the Sun during the night and reveals it again during the day. The consistent mention of night "hiding" the Sun and day "showing" its glory supports the understanding that the Earth’s rotation causes this alternation, a fact now established by modern science. For example: • Surah 91:4 — "By the Night as it conceals it" — is a clear metaphor that describes how the Earth’s rotation causes the Sun to disappear from view during night, without implying that the Sun itself is moving around the Earth to cause the change. Thus, the Quran’s metaphorical descriptions align perfectly with what we know today about the Earth’s rotation and how it governs the day-night cycle. 4. Why the Quran May Have Avoided Explicit Mention of Earth’s Rotation It is possible that the Quran deliberately avoided explicitly mentioning that the Earth’s rotation causes the day-night phenomenon because this idea would have been counterintuitive to people in the 7th century. Human beings do not experience the Earth’s movement directly, and such a claim could have been seen as highly unfamiliar or even incomprehensible to the people of that time. By focusing on metaphors that were compatible with people’s observations while leaving the deeper scientific truths implied, the Quran ensured that its core message was not rejected due to an idea that was beyond the understanding of the audience at the time. The Quran’s wisdom in using such an approach is evident. If the Quran had made direct statements about the Earth’s rotation causing day and night, people unfamiliar with this concept may have dismissed the message as false. Instead, the Quran presents descriptions that can be understood on multiple levels, allowing for deeper comprehension as human knowledge progresses. 5. The Sun’s Motion in a Broader Cosmic Context The Quran does speak of the Sun’s motion in verses like 21:33, but this is to highlight the grander cosmic order established by Allah, not to explain the alternation of day and night. The Sun’s motion, taking 225 million years to complete an orbit around the galaxy, is a cosmic truth far beyond the day-to-day experience of human life. The Quran does not need to mention this vast time period, but the absence of any specific time frame in the verses suggests that the Quran was not claiming that the Sun’s orbit is related to the daily cycle of night and day. 6. The Quran’s Scientific Compatibility Far from endorsing outdated views of the universe, the Quran uses metaphors that are scientifically compatible with what we know today. The claim that Allah misunderstood the Sun’s movement is based on a superficial reading of the verses. The Quran never says that the Sun’s motion causes the day-night cycle. Instead, it uses metaphors about concealing and revealing the Sun, which are perfectly aligned with the scientific fact that Earth’s rotation causes day and night. Furthermore, if the Quran had attempted to explain the Sun’s full motion through space, the enormity of the Sun’s 225-million-year journey would have been incomprehensible to its audience at the time. The Quran wisely focuses on observable signs while leaving room for deeper layers of understanding that humanity would discover later, such as the full extent of the Sun’s galactic orbit. Conclusion The claim that the Quran mistakenly attributes the alternation of day and night to the Sun’s movement is based on a misunderstanding of both the Quran’s metaphorical language and the scientific realities it alludes to. The Quran consistently hints at the Earth’s rotation as the cause of day and night, as evidenced by its descriptions of the Sun being concealed by the night and revealed by the day. The Sun’s motion, mentioned in other contexts, refers to its cosmic journey, which is distinct from the day-to-day experience of the Earth’s rotation. Far from containing scientific errors, the Quran’s descriptions are remarkably compatible with modern science, and its references to the Sun and Moon serve as signs to inspire reflection on the wonders of creation. The Quran’s avoidance of explicitly mentioning the Earth’s rotation may also have been a deliberate act of wisdom, ensuring that its message was not rejected by people unprepared for such scientific knowledge while still pointing to deeper truths that would be revealed in time. ----- 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/proof-error-quran/d/133509 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

Cultural Harmony and Interfaith Interaction in the Deccan during the Medieval Period

By Grace Mubashir, New Age Islam 22 October 2024 The Deccan’s Medieval Period Stands as A Testament to The Possibilities Of Cultural Harmony And Interfaith Dialogue. The Inclusive Policies of Its Rulers, The Spiritual Teachings of Sufi and Bhakti Saints, And The Shared Experiences of Art, Literature, And Social Practices Fostered Unity In Diversity. Despite Occasional Conflicts, The Overall Trajectory of the Deccan’s History Reflects a Commitment to Coexistence and Mutual Respect. Major Points: 1. The Deccan’s strategic location in India exposed it to migrations, trade interactions, and conquests by various powers 2. The simultaneous rise of the Sufi and Bhakti movements created common spiritual spaces where individuals transcended religious boundaries. 3. The emergence of urban centres promoted cross-cultural interactions, where marketplaces, festivals, and public spaces became sites of everyday dialogue between religious communities ------- The Deccan region of India, situated between the northern plains and southern peninsulas, has historically been a melting pot of various cultures, religions, and traditions. During the medieval period (roughly from the 8th to 18th centuries), the Deccan witnessed the rise of multiple dynasties, including the Chalukyas, Rashtrakutas, Bahmanis, and later the Mughals. This period is often recognized for its cultural synthesis, where rulers and common people alike fostered interactions between diverse religious and cultural communities, notably among Hindus, Muslims, Jains, and others. The political, social, and artistic spheres of the Deccan evolved through mutual respect, cooperation, and the blending of ideas, demonstrating remarkable examples of cultural harmony and interfaith dialogue. This essay explores the factors that facilitated cultural harmony and interfaith exchanges in the Deccan, along with the lasting legacies of such interactions in literature, art, administration, and society. Historical Background of the Deccan: A Land of Multiple Influences The Deccan’s strategic location in India exposed it to migrations, trade interactions, and conquests by various powers. The Chalukya and Rashtrakuta dynasties set early precedents for tolerance and interaction among different religious communities. Later, the emergence of the Bahmani Sultanate (1347–1527) marked a turning point, as it brought Islamic political dominance while embracing indigenous Hindu cultural elements. Unlike the northern plains, where religious conflicts sometimes arose due to rigid ideologies, the Deccan showed an adaptive spirit. Rulers here generally sought stability through inclusiveness, integrating various communities into the administrative and cultural fabric. This openness allowed Sufi saints, Hindu philosophers, Jain scholars, and others to engage in interfaith exchanges that shaped the region’s unique identity. Factors Promoting Cultural Harmony and Interfaith Interaction 1. Political Policies of Tolerant Rulers Many rulers in the Deccan adopted inclusive policies to maintain social stability and administrative efficiency. • Chalukyas and Rashtrakutas: Although they were predominantly Hindu dynasties, these rulers patronized multiple faiths. Rashtrakuta kings built Jain temples at Ellora and supported scholars of different faiths, including Buddhists and Shaivites. • Bahmani Sultans: The Bahmanis embraced a policy of religious tolerance. They recruited Hindus into administrative positions and allowed interfaith marriage alliances between Muslim nobility and Hindu families. The sultans realized that harmony between communities would strengthen their rule and ensure the prosperity of the state. • Vijayanagara Empire: Though the Vijayanagara rulers were known for their Hindu identity, they maintained cordial relationships with Muslim sultanates. Their court employed Persian scholars, and trade relations flourished with Muslim merchants, fostering mutual respect. 2. Sufism and Bhakti Movements: Spiritual Bridges The simultaneous rise of the Sufi and Bhakti movements created common spiritual spaces where individuals transcended religious boundaries. • Sufi Saints: Sufi orders, such as the Chishti and Qadir, gained prominence in the Deccan. The teachings of Sufis emphasized love, equality, and devotion to God, which resonated with people from diverse religious backgrounds. Khanqahs (Sufi lodges) became centres for interfaith interaction, drawing Hindus and Muslims alike. • Bhakti Saints: Saints like Tukaram, Kabir, and Basava also preached universal love and rejected rigid social hierarchies. Their teachings emphasized personal devotion (bhakti) over ritualistic practices, encouraging harmony between castes and religions. The syncretism of these spiritual movements contributed significantly to fostering goodwill among people of different faiths. Pilgrimages to shared sites, such as the shrines of Sufi saints, became a norm for both Hindus and Muslims. 3. Trade and Urbanization as Catalysts for Cultural Exchange The flourishing trade networks of the Deccan, especially with the Persian Gulf, Arab lands, and Southeast Asia, facilitated the arrival of new ideas, goods, and people. Cities such as Bidar, Gulbarga, and Bijapur became hubs of cultural interaction, where traders, artisans, and scholars from various communities lived and worked together. • Muslim Traders: Arab merchants, in particular, settled along the western coast and inland cities, contributing to cultural pluralism. • Hindu and Jain Merchants: Hindu and Jain traders also thrived, establishing temples and institutions in areas under Muslim rulers, thus creating a peaceful coexistence. The emergence of urban centres promoted cross-cultural interactions, where marketplaces, festivals, and public spaces became sites of everyday dialogue between religious communities. Art, Architecture, and Literature: Reflections of Interfaith Unity 1. Architectural Synthesis: Temples and Mosques The architecture of the Deccan during the medieval period reflects a fusion of Islamic, Hindu, and Jain elements, demonstrating cultural harmony. • The Kailasanatha Temple at Ellora (8th century) represents an impressive example of Rashtrakuta architecture, blending traditional Hindu motifs with Jain and Buddhist influences. • The Gol Gumbaz in Bijapur (17th century) showcases Indo-Islamic architecture, combining Islamic domes with local decorative patterns inspired by Hindu temple art. • Mosques with Temple Motifs: Some mosques built during the Bahmani rule, like the Jama Masjid in Gulbarga, incorporated indigenous architectural styles, symbolizing acceptance of local culture. 2. Literary Exchange and Syncretic Poetry Literature during the Deccan’s medieval period highlights mutual respect and collaboration between communities. • Persian and Dakhni Literature: The Bahmani sultans patronized Persian literature, but over time, a localized version known as Dakhni Urdu emerged. This language blended Persian, Arabic, and regional languages, making it accessible to a broader audience. • Bhakti Poetry: Saints like Kabir composed poems that conveyed spiritual messages free from sectarianism. Similarly, Amir Khusrau’s compositions were popular among both Hindus and Muslims, contributing to a shared cultural space. These literary efforts promoted understanding and empathy, ensuring the continuation of interfaith dialogue across generations. Social Integration and Cultural Practices 1. Interfaith Marriages and Alliances Interfaith marriages between Hindu and Muslim families were not uncommon among the nobility, especially under the Bahmani rule. Such alliances strengthened diplomatic ties and fostered a sense of unity among the elite. While these practices were more prevalent among the ruling classes, they set examples for broader social acceptance and interaction at other levels. 2. Shared Festivals and Rituals Religious festivals in the Deccan often became opportunities for communal participation. For instance: • Muharram processions attracted participation from non-Muslims, who viewed the rituals with reverence. • Hindu festivals like Holi and Diwali were celebrated across religious lines, especially in cities where diverse communities lived together. These shared celebrations created emotional bonds and reduced social tensions between communities. 3. Educational and Intellectual Exchange The Deccan’s rulers patronized madrasas (Islamic schools), Pathshalas (Hindu schools), and Jain Gurukulas, promoting education across communities. The establishment of libraries and translation bureaus allowed scholars to access texts across languages and religions. Works in Sanskrit, Arabic, and Persian were translated, fostering intellectual growth through collaboration. Challenges to Cultural Harmony Despite the many positive examples of interfaith cooperation, tensions occasionally arose due to political rivalries or external pressures. • Shifts in Dynastic Loyalties: The rivalry between the Vijayanagara Empire and the Bahmani Sultanate sometimes manifested in religious overtones, leading to occasional conflicts. • Colonial Intrusion: The arrival of European powers like the Portuguese disrupted the region’s balance, as they often imposed divisive policies. However, these challenges did not significantly erode the foundations of cultural harmony built over centuries. Legacy of Interfaith Interaction in the Deccan The cultural and interfaith exchanges of the Deccan continue to inspire modern India’s pluralism. The syncretic traditions of Sufi shrines, the multi-religious use of public spaces, and the shared linguistic heritage of Dakhni Urdu are still evident in the region today. The Deccan serves as a reminder that cultural and religious diversity can coexist harmoniously, given the right political and social frameworks. Conclusion The Deccan’s medieval period stands as a testament to the possibilities of cultural harmony and interfaith dialogue. The inclusive policies of its rulers, the spiritual teachings of Sufi and Bhakti saints, and the shared experiences of art, literature, and social practices fostered unity in diversity. Despite occasional conflicts, the overall trajectory of the Deccan’s history reflects a commitment to coexistence and mutual respect. In an era marked by divisions, the example of the Deccan reminds us that pluralism is not just possible but also enriching. The interfaith interactions of this period have left an enduring legacy, emphasizing that peace and prosperity are achievable when people embrace their differences as strengths rather than weaknesses. ------ Grace Mubashir is an independent researcher focusing on contemporary South Asia URL: https://www.newageislam.com/interfaith-dialogue/cultural-harmony-interfaith-interaction-deccan-medieval/d/133508 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

As If One Wasn't Enough, Now We Have Two - Zakir Naik and Mufti Tariq Masood

By Sumit Paul, New Age Islam 22 October 2024 "Zakir Naik Could Convert Half of All Hindus to Islam Within a Year If He Were Given a Free Hand." Controversial Pak Mufti Tariq Masood Zakir Naik and Mufti Tariq Masood ------- Very recently, this controversial mufti invited the wrath of Pakistan's Muslims when he said that Muhammad was unlettered (which he was). Just to cover up his 'transgression', the motor-mouth mufti is admiring Zakir Naik and eulogising the great power, reach and strength of Islam. This is what we say in Persian, Yak Na Shud, Do Shud (literally, not one but two happened- as if one was not enough, now we've two problems!). While there's little doubt about the infinite stupidity of Masood and Zakir, there's no doubting the fact that Islam's whole business of conversion of Hindus and others to its fold still goes on with a missionary zeal. Why should anyone become a Muslim, or for that matter, embrace any other faith? The venerable reader Dr Ghulam Mohiyuddin recently commented upon my article on the futility of a world religion by stating that humans are more cantankerous than all religions. In a way, he's right because who concocted all faiths? Obviously, humans. Humans made all religions as clever tools to divide mankind into faiths, sects and sub sects. One 'supremely gifted' and omniscient (ironically, of course) reader opined that religions couldn't be held responsible for all the unrest and conflicts across the globe. When you've diabolical people like Masood, Zakir, among others, won't you condemn religions? Won't you particularly criticize Islam (and also, Christianity) for dreaming of converting all to its fold? When religion is employed to foster differences and discrimination; when it's used for conversions of infidels and Kafir, should it still be eulogised and extolled? When Pan-Islamisation is the ultimate dream of even 'learned' Muslims, shouldn't religion (particularly, Islam) be questioned? What's happening in India at the moment? Hindus, who used to be pretty tolerant, are now as fanatic as Muslims have always been. Now Hindus have also started converting people of other faiths to the fold of Sanatan Dharma. Instead of encouraging and developing a universal spirit of brotherhood and bonhomie, we're dwelling upon religious conflicts and conversions. Radhakrishnan said, " If at all you want to convert, convert yourself vertically and focus on self-ascension. Don't go for horizontal conversion which only increases the numbers." Remember, statistics don't reveal the substance. World will be a much better place sans any faith and god. You'll not hate me just because I excoriate your faith and vice versa. I've not seen or met a few individuals in this forum who dislike me for criticizing Islam and all faiths. Mind you, they don't dislike me per se. They've actually no problem with Sumit Paul. They've an issue with his anti-religion and anti-god stance. They dislike me because I'm a critic of all man-made faiths and their truckload of gods. Isn't it ridiculous? Grow up and be a human. alas, no religion teaches you to be a human. Every faith teaches and indoctrinates you to be its steadfast follower and labels you as a Muslim or a Hindu. Humans are collectively devolved and labelled commodities. ------ 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/one-enough-zakir-naik-mufti-tariq-masood/d/133507 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

Dillu Ram Kausari: A Hindu Poet’s Unwavering Devotion to Prophet Muhammad (PBUH)

By Rehan Ahmed Khan, New Age Islam 22 October 2024 Dillu Ram Kausari, A Devout Hindu Poet, Gained Fame For His Heartfelt Devotion To Prophet Muhammad (PBUH), Expressing His Love Through Urdu Poetry, Symbolizing India's Rich, Syncretic Spiritual And Cultural Heritage Main Points: 1. Hindu Poet: Dillu Ram Kausari, a renowned Hindu poet, expressed deep love for Prophet Muhammad (PBUH). 2. Urdu Poetry: He wrote over 40 eulogies in praise of the Prophet. 3. Hindu Ki Naat: His works were compiled in a book titled Hindu Ki Naat. 4. composite Culture: Kausari symbolized India's syncretic culture. 5. Controversy: His poetry scandalized both Hindus and Muslims but remained popular. 6. Final Moments: On his deathbed, he claimed to see the Prophet and embraced Islam, receiving the name Kausar Ali Kausari. ----- Introduction In a time of increasing communal divide and religious polarization, the story of Dillu Ram Kausari—a devout Hindu poet from colonial India—serves as a poignant reminder of India's rich, composite cultural heritage. Kausari's profound love for Prophet Muhammad (PBUH) transcended religious boundaries, embodying a spirit of unity that is often forgotten in contemporary society. His journey is not only remarkable for its devotion but also for the courage he displayed in expressing his love for a figure central to Islam, despite the backlash from both Hindus and Muslims. A Poet of Unconventional Love Born in Hisar, Haryana (then part of British India's Punjab), Dillu Ram Kausari's life was defined by his exceptional contribution to Urdu poetry and his unapologetic adoration of Prophet Muhammad (PBUH). Despite being a practicing Hindu, Kausari wrote over 40 ‘naat’ (eulogies) praising the Prophet, a literary endeavor traditionally associated with Muslims. His poems were compiled into a book titled Hindu Ki Naat in 1924, an anthology that is an enduring testimony to his devotion. His verses, composed in the style of Bhakti poetry, reflect a deep spiritual yearning, where the object of his love—Prophet Muhammad (PBUH)—became a symbol of salvation. Bhakti poetry, common in Hindu traditions, often invokes deities like Krishna, but in Kausari’s case, his poetry sought closeness to the Prophet of Islam. He writes in one of his poems: “Being a Muslim is no condition for loving Muhammad! Kausari, the Hindu, is also a seeker of Muhammad!” In these lines, Kausari emphasized that the love for the Prophet transcended religious affiliations, declaring that even a Hindu like him could seek Muhammad’s (PBUH) love and mercy. A Controversial Yet Revered Figure Kausari’s praise for the Prophet sparked outrage among many Hindus, who felt his devotion was a betrayal to his own faith. Some accused him of tarnishing the name of Hindus. Kausari, however, was undeterred, often saying he was “compelled by love” to write such poetry. His response to those who criticized him was simple and profound: “Love is not forced—it just happens.” Muslims, too, were initially uncomfortable with the idea of a Hindu praising their Prophet in such a personal and intimate manner. However, over time, Kausari’s verses began to resonate with many, as they saw in his words an authentic love for the Prophet (PBUH). His quatrains, published in Urdu magazines such as Maulvi, were read by both Hindus and Muslims alike, earning him a unique place in Indian literary history. One of his most famous quatrains, which sparked heated debate, was a visionary imagining of the Day of Judgement. Kausari envisioned himself alongside Prophet Muhammad (PBUH) in Paradise: “The meaning of ‘Mercy unto the Worlds’ became apparent on Judgement Day: The whole creation is with the Intercessor of The Day of Acquittal. When the Prophet took Dillu Ram with him into Paradise, It was known that this Hindu too is with the Beloved of God!” This quatrain scandalized Hindus and Muslims alike, with Hindus objecting to his continued praise of the Prophet and some Muslims questioning how a Hindu could imagine himself being taken to Paradise by the Prophet (PBUH). Yet, Kausari remained steadfast, his love for the Prophet undiminished by the controversy. The Final Chapter: A Divine Encounter In his later years, Kausari’s fame spread far and wide, his poetry celebrated throughout India. But his love for the Prophet (PBUH) went beyond mere words. As his health deteriorated and he lay on his deathbed, Kausari experienced a moment that would become legendary. Surrounded by friends, family, and fellow poets, he kept his gaze fixed on the door. Suddenly, his face lit up, and he stood up, asking everyone present to do the same. With tears in his eyes, Kausari declared that the Prophet Muhammad (PBUH) had come to visit him. He said: “The one whom I have spent my whole life praising has arrived! The blessed Father of Fatima is here! And I have not even accepted his religion. How generous my Beloved is!” In this extraordinary moment, Kausari reportedly conversed with the spirit of the Prophet (PBUH), who told him that because of his lifelong praise, he would be saved from the Hellfire. Moved by this divine encounter, Kausari recited the Kalimah (Muslim Credo) and requested a Muslim name from the Prophet. The name given to him was Kausar Ali Kausari. Shortly after, Dillu Ram Kausari passed away, leaving behind a legacy of devotion that transcended religious identity. A Legacy of Unity and Love Kausari’s story is a powerful testament to India’s deep-rooted tradition of syncretism, where different faiths often intersected in ways that fostered mutual respect and love. His life and poetry remind us that the bonds of human connection—particularly those formed through love and admiration—are not limited by religious boundaries. In today’s world, where political and religious divisions are increasingly pronounced, Kausari’s unwavering devotion to Prophet Muhammad (PBUH) serves as an inspiring reminder of the shared values that once bound people of different faiths in India. His poetry is not just a celebration of love for the Prophet, but also a call for compassion, understanding, and unity among all human beings, irrespective of their religion. As Dillu Ram Kausari beautifully expressed in his couplets: “Hindu Sahi Magar Hu Sana-Khvaan-E-Mustafa, Is Vaste Na Shola Tera Mujh Taka A Saka.” (Though I am Hindu, I am a praiser of Mustafa, That is why your fire could not touch me.) In these lines, Kausari encapsulates the transformative power of love, a force so powerful that it transcends even the divisions of Heaven and Hell. His life and work stand as an eternal tribute to the idea that love knows no boundaries and that true devotion can bridge even the deepest divides. Conclusion Dillu Ram Kausari’s life is a profound testament to how love and reverence can transcend religious boundaries. As a devout Hindu, his deep admiration for Prophet Muhammad (PBUH) challenged societal norms of his time, reflecting India's syncretic culture where diverse faiths coexisted in harmony. His poetry, particularly in Hindu Ki Naat, not only praised the Prophet but also symbolized an undivided spiritual connection, illustrating that love for the divine knows no barriers of religion or caste. At a time when religious divides are exploited for political gain, Kausari’s legacy stands as a reminder of India’s composite cultural ethos, where mutual respect and shared humanity were celebrated. His unwavering devotion to the Prophet, even while remaining a Hindu, is a powerful narrative that calls for unity, understanding, and an appreciation for the diverse paths to spiritual fulfillment. ----- Rehan Ahmed Khan is an Independent Research scholar specialising Muslim Personalities and Communal Harmony. URL: https://www.newageislam.com/interfaith-dialogue/dillu-ram-kausari-hindu-poet-devotion-prophet-pbuh/d/133506 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

Gilani Village: A Symbol of Hindu-Muslim Unity in Bihar, Where Everyone Shares the Same Title

By Sahil Razvi, New Age Islam 22 October 2024 Gilani Village in Bihar Exemplifies Hindu-Muslim Unity, Where Residents from Both Communities Share the Surname 'Gilani.' With A Rich History of Peaceful Coexistence, The Village Is Also Renowned for Its Malda Mangoes and Serves as A Model of Communal Harmony Main Points: 1. Gilani village symbolizes strong Hindu-Muslim unity. 2. All residents, regardless of religion, share the surname 'Gilani.' 3. The village was founded by a disciple of Hazrat Abdul Qadir Gilani (RA). 4. Gilani is famous for its Malda mangoes, exported globally. 5. During the 1947 Partition, Hindus protected their Muslim neighbors from riots. ------ In the heart of Nalanda district of Bihar lies Gilani village, a place that stands as a testament to the deep-rooted unity and love for the land among its residents. Regardless of religion, everyone in this village, whether living here or having settled elsewhere, proudly carries the village’s name as their own surname a tradition that has turned into a unique cultural identity. A Shared Surname: Gilani In Gilani village, people of both Hindu and Muslim communities use 'Gilani' as their surname, symbolizing the strong bond among the residents. This unity is captured in a popular couplet about the village, "This village has such a story, when confined, it's Gilani; when expanded, it's the world." According to Benam Gilani, a resident and poet of the village, the name Gilani originates from Hazrat Abdul Qadir Gilani of Baghdad, one of the revered figures in Sufism. Hazrat Janjari, a disciple of Hazrat Gilani, came from Iran about 700 years ago and settled in the area, founding this village. Out of respect for their spiritual leader, the name 'Gilani' was adopted for the village, though it is pronounced 'Jilani' due to linguistic differences in Arabic. One Title, Diverse Religions One of the most remarkable features of Gilani village is that all residents, regardless of their faith, have adopted Gilani as their last name. This practice reflects the communal harmony that has existed in the village for centuries. From Aditya Prasad Gilani to Suresh Prasad Gilani, and from Ayaan Gilani to Rajendra Ram Gilani, the people proudly carry the village's name on their foreheads. The village has also produced some notable personalities: Maulana Manazir Ahsan Gilani, 14 widely recognized books published, while M.A.M. Gilani was the Vice-Chancellor of Bhagalpur University. A Village Known for Mangoes Gilani village is also famous for its Malda mangoes beyond its historical significance. People from outside places visit the village when mangoes are in season to enjoy those succulent fruits. Mangoes from the village are in huge demand in both domestic and foreign markets. The popularity of Gilani mangoes has also given the village a new sense of identity. A Tale of Harmony Communal harmony in Gilani village serves as a powerful testimony that religious animosities can be crossed by respect and love. Benam Gilani recalled that when the Partition of India in 1947 erupted with riots in every part of the country, the Gilani village remained a peaceful island. In a mounting atmosphere of unrest, outsiders came to Gilani with an intention to commit harm to the local Muslim population. However, the necks of the Hindu inhabitants of the village, standing firmly in defense of the Muslims, first declared that their necks would be cut before harm came to the Muslims. Then such bold acts of solidarity pushed the outsiders away and saved the village in good harmony. A Call for Unity in Today’s Divisive Times As communal tensions continue to surface in modern times, the example set by Gilani village is more relevant than ever. The village’s history reminds us that peaceful coexistence is not only possible but essential. In an era where small disputes often lead to communal strife, Gilani village continues to embody the spirit of Hindu-Muslim unity and offers a model for how communities can live together with mutual respect. Gilani village, with its shared surname and history of communal harmony, stands as a living example of India’s rich cultural diversity and unshakable unity. In a world where divisions seem to grow wider, this small village in Bihar offers a message of hope that people of different faiths can live together in peace, unified by their love for the land and for each other. This timeless village shows that, regardless of religion, the title of unity remains one: Gilani. ----- Sahil Razvi is an Author and Research scholar specialising in Sufism and History and an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/interfaith-dialogue/gilani-village-symbol-hindu-muslim-unity-bihar-title/d/133505 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

Rejoinder to “The Advent of Universal Wisdom” By Sumit Paul

By Naseer Ahmed, New Age Islam 21 October 2024 While Sumit Paul's article makes a case against the possibility of a convergence of religions into a "universal wisdom," it rests on assumptions that require deeper scrutiny. The dismissal of religion as merely a political tool or an outdated relic of humanity's past oversimplifies the complex role religion has played — and continues to play — in human society. Paul's argument presupposes that progress inherently leads to the eradication of religion, but this assumption is not supported by a closer examination of the enduring relevance of faith in a progressively complex world. Religion’s Persistent Role in Human History Paul suggests that religions are merely man-made constructs designed to fool people and control them. While it is true that religion has been misused for political and manipulative purposes, it would be incorrect to reduce religion's significance to this function alone. Religion has historically been a source of meaning, ethical frameworks, and community identity for billions of people. Its influence extends beyond mere control; it shapes moral reasoning, cultural cohesion, and spiritual fulfillment. While political systems may indeed change or disappear, religion addresses a fundamental human need for purpose, a need that technological progress alone cannot fulfil. Furthermore, religions offer different pathways for humans to explore the transcendent, which is something that empirical knowledge and scientific discovery do not fully address. While our understanding of the world may evolve, the questions of meaning, existence, and morality remain essential to human life. These questions are often approached through the lens of religion, and any "universal wisdom" would need to engage deeply with the moral and spiritual dimensions of life that religion navigates. Diversity Within Religions as a Strength, Not a Hindrance Paul points out the sectarian divisions within religions as evidence that a universal wisdom is impossible. However, it could be argued that the diversity within religions reflects their adaptability and richness, rather than a fundamental flaw. Religion, like any other cultural system, evolves through internal debates and reinterpretations, which keeps it relevant to different societies and times. These divisions are not necessarily an obstacle to universal wisdom but are part of the dynamic process of searching for truth. Different interpretations of religion often serve to bring out new perspectives on timeless questions. For example, within Islam, theological differences among Sunni, Shia, and Sufi interpretations reflect a diversity of thought that is ultimately part of a shared spiritual heritage. Similarly, other faiths have internal dialogues that enrich their traditions. Instead of being evidence of a failure to converge, the internal dynamism of religions shows their capacity to respond to evolving human experiences. 3. The Convergence of Faith and Science The idea that progress will lead to the "death of religion" is a common narrative in secular discourse, but this ignores the ways in which science and faith can complement each other. Many modern believers, rather than seeing a conflict between religion and science, view them as addressing different aspects of human existence. Science answers questions of how the world works, while religion addresses why we exist and how we should live. Moreover, many scientific pioneers, such as Isaac Newton or Albert Einstein, believed that their scientific inquiries were ways of understanding the divine order of the universe. The fine-tuning of the universe, the complexity of life, and the mysteries of consciousness continue to inspire religious reflection and offer avenues for a more integrated wisdom. The convergence of spiritual insight and scientific understanding may actually be one of the driving forces of any future universal wisdom, rather than a force that erases faith entirely. 4. The Human Need for Transcendence Paul’s argument implies that once humanity progresses enough, we will no longer need religion because we will have embraced a rational, evidence-based worldview. However, this ignores the intrinsic human yearning for transcendence and spiritual connection, which science alone does not satisfy. No matter how far technology advances, humans continue to search for meaning, purpose, and a connection to something greater than themselves. The religious impulse addresses the deep-rooted human existential and ethical questions that cannot be resolved by material progress alone. The concept of universal wisdom could be understood not as the eradication of religion, but rather as the harmonization of spiritual truths and moral values across different faiths. As human beings become more connected globally, we are seeing an increase in interfaith dialogue and the recognition of shared moral principles across religious traditions — principles like compassion, justice, and empathy. These universal values, embedded in religious teachings, can form the basis of a more integrated wisdom that transcends specific religious identities. A New Dawn for Religion, Not Its End Paul predicts that by the end of this millennium, religion will be wiped out and replaced by a secular universal wisdom. However, the persistence of religion in the face of technological and scientific advancements suggests otherwise. As humanity moves forward, religion may not disappear but instead evolve, integrating insights from science, philosophy, and other disciplines into a broader framework that continues to address humanity's deepest needs. Religious traditions, particularly those with strong ethical cores, may provide the moral compass necessary to navigate the challenges of an increasingly complex world. The spirit of universality does not need to replace the spirit of religiosity, but rather, it can be informed by it. Religion, when understood not as a rigid institution but as a living tradition of spiritual and moral insight, has much to contribute to the future of human wisdom. Conclusion In conclusion, Paul’s argument that religion is a relic of the past destined to disappear overlooks the profound spiritual, ethical, and communal roles that religion continues to play in human life. Rather than seeing religion as an obstacle to universal wisdom, it can be seen as a source of wisdom that contributes to the broader human quest for meaning, morality, and purpose. The diversity of religious thought is not a weakness but a strength, offering multiple perspectives on the universal questions that have always concerned humanity. The convergence of faith and wisdom may not be the end of religion, but rather the evolution of a deeper, more interconnected understanding of what it means to be human. ----- 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/spiritual-meditations/advent-universal-wisdom/d/133499 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

Upholding the Honour of the Sahaaba, the Prophet’s Companions: A Call for Accurate Understanding and Respect

By Ghulam Ghaus Siddiqi, New Age Islam 21 October 2024 Guiding Principles for Studying the Biography and Greatness of the Sahaba Main Points 1. Revered Status of the Sahaba: The Sahaba, as mentioned in the Qur'an, hold a revered status that must be acknowledged and defended against slander and defamation, often stemming from misconstrued or fabricated narratives. 2. Contextual Understanding of Their Actions: It is essential to view the Companions’ actions within their historical context, recognizing their journey from ignorance to faith and how Islamic teachings transformed their lives. 3. Primary Sources of Honora: The Qur'an and Mutawaatir Hadiths serve as the primary sources that confirm the honor and paradise-bound status of the Companions, providing definitive evidence against any narrative that seeks to diminish their greatness. 4. Methodological Adherence: Adhering to recognized methodologies in studying the Companions is crucial for dispelling misconceptions, ensuring that interpretations align with the authentic teachings of Islam. 5. Unacceptable Beliefs against Their Status: Any beliefs that contradict the established status of the Companions, as defined by the Qur'an and Hadith, are unacceptable. It is imperative for Muslims to uphold the integrity and honour of these noble figures. ------ Slandering the Companions or creating illusions about them in the beliefs accepted by the Ahl-e-Sunnah is an important temptation of today, to which even well-educated people are falling prey. In this propaganda, the individuals with the Rafizi-mindset and anti-Islamic elements participated very actively, fabricated a number of traditions, made arbitrary interpretations and made great efforts to confuse the Muslim Ummah on the basis of unauthentic traditions and unacceptable interpretations. Their objective was to promote the mentality of slandering, abusing and disrespecting the Sahaba, the honourable companions of the Prophet (peace be upon him). But Alhamdulillah, those whose hearts are guided by the bright light coming from the verses of the Qur'an, do not slander the Sahaba simply because of some historical events, abolished deeds, and controversies taking place among the Sahaba in cases of Ijtihad, but rather they narrate the good morals, exemplary characters, examples of dignity, righteousness, justice, generosity, truthfulness, bravery, piety and the corruption-free acts displayed by the Sahaba, encouraging people to follow them. When the honourable term "Sahabi" is uttered or resonates in one's ears, or is encountered inscribed anywhere, a deeply reverent companionship is swiftly evoked. This profound connection harks back to the revered bond between the Seal of the Prophets, Muhammad Mustafa (peace be upon him), and those blessed souls who were privileged to be in the presence of the Prophet, even if only for the briefest of moments. The very mention of a Sahabi sparks imagery of spiritual kinship, loyalty, and divine guidance, encapsulating the essence of companionship with the beloved Messenger of Allah, a bond transcending time and space. The plural of the Arabic word Sahabi is Sahaba. The Sahaba in their pure understanding and unwavering devotion, exemplified the highest forms of piety and service to Islam, embodying a unique and cherished connection with the Prophet that continues to inspire hearts and minds across generations. Each Sahabi represents a luminous thread woven into the tapestry of Islamic history, bearing witness to the transformative power of faith and the profound impact of proximity to the final Prophet. Thus, the notion of a Sahabi serves as a beacon of light, guiding believers towards a deeper appreciation of the spiritual legacy left by those noble individuals who walked alongside the epitome of divine guidance, forever illuminating the path for seekers of truth and righteousness. Yes! The bond shared in this relationship is so profound that merely thinking about it triggers an automatic response where the words "Radi Allahu Anhu" flow effortlessly from one's lips, conveying heartfelt wishes for Allah's pleasure upon him. This sentiment is not just a phrase spoken in passing; it encapsulates a deep sense of reverence, admiration, and respect. The emotions evoked by this relationship are a blend of various qualities, intertwining to create a tapestry of love, loyalty, faith, and spiritual connection. It's a union that transcends time and space, resonating within the heart and mind, reminding us of the exemplary qualities embodied by the individual who elicited such genuine reverence. In essence, this relationship serves as a beacon of inspiration, guiding one towards a path illuminated by the virtues of love, devotion, and unwavering faith. We have embraced the faith of Islam by wholeheartedly believing in the ultimate authority of Allah the Most High and revering His beloved and final Messenger, Prophet Muhammad, peace and blessings of Allah be upon him. This invaluable gift of faith, along with the profound teachings of Islam and the divine revelation of the Qur'an, has been passed down to us through the spiritual legacy of the esteemed Companions of the Prophet (peace be upon them), who dedicated their lives to preserving and transmitting the sacred knowledge entrusted to them. Through their unwavering devotion, we have been blessed with the opportunity to deepen our understanding of the principles of Islam and to immerse ourselves in the profound wisdom of the Qur'an. It is through the spiritual connection to the Companions that we are able to experience the profound impact of their companionship with the Prophet, gaining insights into the noble character and exemplary conduct that defined their lives. This spiritual inheritance serves as a beacon of guidance, illuminating our path towards a deeper connection with our faith and a greater appreciation for the profound teachings that continue to shape our lives. This exceptional group, renowned for their remarkable virtues, outstanding traits, unique characteristics, and inspiring images, embodies such profound qualities that the teachings of the Qur'an resonate deeply with their words and actions, while the narrations of the hadiths eloquently capture the magnitude of their greatness. Their presence exudes a sense of unparalleled wisdom, compassion, and righteousness, enriching the world with their noble essence and leaving a lasting impact on those who have the privilege of witnessing their divine grace. Through their exemplary conduct and steadfast commitment to moral principles, they demonstrate a profound connection to the teachings of the Qur'an and the traditions of the Prophet, serving as living embodiments of spiritual enlightenment and moral fortitude. Their integrity, humility, and dedication to excellence serve as a beacon of guidance and inspiration for all who seek to walk the path of righteousness, urging others to follow in their footsteps and exude the same divine qualities that define their noble character. In a world often marred by turmoil and strife, their presence stands as a testament to the enduring power of faith, virtue, and dignity, offering a guiding light to those who seek solace and inspiration in their profound example of devotion and piety. This esteemed group of Muslims, often referred to as the companions of the holy Prophet Muhammad or the Sahaba, holds a special place in Islamic history. The Quran highlights their significance by promising Paradise to all of them in Surah Hadeed verse 10, emphasizing the Divine favor bestowed upon them. Moreover, in another instance in Surah Tawbah verse 100, the Quran affirms that “Allah is well-pleased with them and they are well-pleased with Him”. This reciprocal joy culminates in the eternal reward awaiting them - Gardens beneath which rivers flow, designed for their perpetual residence. These verses epitomize the ultimate success and triumph that these righteous individuals are destined to attain, serving as a profound testament to their unwavering faith and devotion. The companions have gained a special place in the Quran's verses due to their unshakeable loyalty and dedication to Islam, and their outstanding lives serve as an inspiration to future generations. A Sahabi is defined as someone who has had the privilege of being in the company of the Holy Prophet or having seen him during his blessed lifetime, under the condition that the individual is a Muslim and remains so until departing from this world. Scholars and Muhaddethin have offered various interpretations of who qualifies as a Sahabi, with the most widely accepted definition being outlined by Hafiz Ibn Hajar al-Asqalani. According to him, “a Sahabi is someone who not only met the beloved Prophet of Allah while embracing the faith of Islam but also remained steadfast in their belief until the moment of passing.” [Nukhbat al-Fikr, p.111] Additionally, Imam Ahmad bin Hanbal introduced a more inclusive criterion, suggesting that anyone who spent time with the Prophet—for a year, a month, a day, an hour, or even just a brief glimpse—could be regarded as a Sahabi and bestowed upon them the distinguished title of being one of the Prophet's companions [Al-Kifaya fi ilm al-Riwaya, p 51]. This definition is subject to the requirement that the Sahabi be a Muslim and have held fast to his Islamic beliefs up until the point of death. Despite their exalted status mentioned in the Qur'an, the Sahaba are often subjected to slander and defamation based on either concocted narrations or misunderstood information. When embarking on the quest to comprehend the life stories and greatness of the Companions, it is paramount to immerse oneself deeply in the vast reservoirs of knowledge contained within the Qur'an, Sunnah, Hadith collections, and historical texts. To successfully navigate this intricate web of information, it is crucial to adhere to key principles of study. This thorough exploration is imperative because the Qur'an and the Mutawaatir Hadith provide explicit evidence of the remarkable greatness exhibited by the Companions. Conversely, as one delves further into various historical records and collections of Hadiths, there may arise instances where certain accounts may seem contradictory or less reflective of the esteemed stature of the Companions. Some narratives could pertain to their progressive journey through different phases of spiritual development, transitioning from a state of disbelief to profound faith, and from conducting actions rooted in the ethos of Jahiliyya to aligning themselves with the noble principles of Islam. These varying stages of growth and transformation serve as significant markers in understanding the multifaceted experiences and evolution of the esteemed Companions. In His infinite wisdom and grace, Allah Almighty utilized His Divine Speech, the Qur'an, and the Holy Prophet (PBUH) provided direct, face-to-face guidance to the Companions, offering a profound educational journey filled with moral lessons and values that transcended varied stages of life and encompassed diverse realms of knowledge. This divine training encompassed religious teachings, moral principles, ethical conduct, social interactions, and all aspects of life, shaping the Companions into exemplars of honesty, piety, righteousness, obedience, and complete servitude to the Almighty. As a result of this holistic upbringing, their character and behaviour stood as a shining beacon for the entire Muslim Ummah to emulate, serving as a timeless model of virtuous living and unwavering faith. The teachings imparted by Allah through the Qur'an and the Prophet Muhammad (peace be upon him) formed the bedrock upon which the Companions built their lives, fostering a deep connection with spirituality and a profound sense of devotion to their Creator. Through this divine guidance and instruction, the Companions not only upheld the highest standards of morality and righteousness but also embodied the true essence of servitude and humility, setting a standard of excellence that continues to inspire and guide generations of believers to this day. However, the tragic reality that has persisted since the time of the Kharijites up to the present day is the unwarranted defamation directed towards the esteemed Companions of the Prophet. This unwarranted criticism often stems from misinterpretations of their actions dating back to the Jahiliyya period. These actions, which may have been misunderstood in their historical context, were subsequently rectified through the teachings of Islam. However, despite their rectification and the noble examples set by the Companions, unjust criticism based on isolated incidents or unreliable accounts continues to prevail. Another grievous aspect of this situation is the failure to recognize the profound greatness and nobility of the Prophet's Companions, virtues explicitly extolled in the Quran and Hadiths. Consequently, a significant contributing factor to this misrepresentation is the disregard for the established study methodologies endorsed by the eminent scholars and Imams of the Muslim Ummah. These methodologies are essential in facilitating a comprehensive understanding of the Quran, Sunnah, Hadiths, and traditions. It is imperative that individuals who harbour doubts or misconceptions regarding the conduct of the Companions due to a surface-level interpretation of certain traditions and events grasp the importance of studying and researching through the established principles. Such endeavours are crucial for gaining a nuanced appreciation of the character and exalted status of the Prophet's Companions. By acquainting oneself with these foundational study principles, one can cultivate a more accurate and respectful perception of the esteemed figures who played pivotal roles in the early days of Islam. These principles are vital in aiding the comprehension of the Quran, Sunnah, Hadiths, and traditional teachings. It is crucial for individuals, particularly those who harbor doubts or misconceptions about the Companions, to realize the significance of adhering to sound study techniques and engaging in thorough research to form accurate perceptions about the character and stature of the Prophet's Companions. By embracing these fundamental study principles and delving deeper into the teachings of Islam, individuals can develop a more nuanced understanding of the legacy and contributions of the Companions. It is through comprehensive study and a diligent quest for knowledge that misconceptions and baseless accusations against these revered figures can be dispelled, allowing their true greatness and moral integrity to shine through unblemished. The foundational tenet that holds utmost significance pertains to the documented evidence found in the Holy Qur'an and the Mutawaatir Hadiths, both of which unequivocally attest to the exalted status, honor, and eminence of the Sahaaba. Therefore, any narrative, Hadith, account, or historical occurrence that introduces doubt, ambiguity, or potential for disparagement, defamation, or disrespect towards the esteemed Sahaaba is categorically deemed unacceptable. It is imperative that all teachings or events are in alignment with the Holy Qur'an and the Mutawaatir Hadiths; anything contradictory must be unequivocally rejected and cannot be integrated into the realm of faith and conviction under any circumstance. The undeniable proofs offered by the Holy Qur'an and the Mutawaatir Hadiths stand as a beacon of truth, guiding us to uphold the revered position and honor of the Sahaaba without room for doubt or defamation. Hence, it is incumbent upon believers to discern and adhere only to that which aligns with these authenticated sources, safeguarding the purity and sanctity of faith from any misleading or detrimental influences that may seek to cast aspersions on the noble Sahaaba. The Quran and Sunnah unequivocally and irrefutably establish the eternal residence of all the Sahaaba in Paradise, affirming that Allah Almighty has unequivocally expressed His pleasure towards these noble companions. Furthermore, the profound accounts found in the books of Ahaadith and Islamic traditions not only serve as a testament to the exalted status and virtues of the esteemed Sahaaba but also intricately detail their exemplary conduct, highlighting their unwavering commitment to principles of pious morality, commendable demeanour, unwavering sense of justice, unimpeachable honesty, steadfast truthfulness, unyielding spirit of sacrifice, boundless mercy, unparalleled courage, overwhelming benevolence, and multifaceted glorious qualities that adorned their characters, embodying a remarkable blend of noble traits that illuminate their extraordinary essence and enduring legacy in the annals of Islamic history. Those who study the lives of the Companions of the Prophet (may Allah be pleased with them) must not only be mindful of a few essential points but also adhere to the established principles of Islamic teachings regarding research and understanding. In this fleeting world, many readers have a passion for investigative thought and search for material in Islamic books to discover the truth of matters. It has been a fundamental principle among the great scholars of Islam that, when it comes to matters of faith and belief, they always adopt certainty. They consider the Qur'an and the mutawatir (mass-transmitted) hadiths as definitive proofs (قطعی الثبوت) for any issue. Afterward, any related narrations, stories, or events are accepted based on their alignment with these definitive proofs, which are derived from the Qur'an and mutawatir hadiths. To explain further, the verses of the Qur'an and the mutawatir hadiths are accepted as definitive evidence for any matter, free from doubt, conjecture, or suspicion, and they hold the status of certainty. In comparison, speculative proofs (ظنی الثبوت) are considered less definitive. After the Qur'an and mutawatir hadiths, the other sources of Islamic teachings fall under the category of speculative evidence. The arguments we find regarding all Companions being destined for Paradise, being on the path of truth, having a mutual bond of approval with the Lord, and being honoured with the companionship and affection of the Noble Prophet (peace be upon him) are considered definitive proofs. In matters of faith and belief, only definitive evidence is considered valid, while speculative evidence holds no weight. For instance, in the Qur'an, Allah Almighty has emphatically promised the elevated status of all the Companions. The style of Allah’s statement is broad and contains significant meaning. Reflect on the verse: "And Allah has promised the best to all of them" (Surah Al-Hadid, verse 10). In Arabic sentence structure, the general rule is that the object of the sentence (مفعول) comes later. It is only placed earlier when emphasis is intended on the object. In this verse, the word "all" (kullā) is the object and is placed before, indicating emphasis on "each and every" one. The subject of this verse is "all the Companions," and its common translation would be that Allah has promised the best to all the Companions. The majority of scholars interpret "the best" (Husnā) as Paradise. This means that Allah has promised Paradise to all the Companions. Now, keeping the Arabic linguistic style in mind and emphasizing the word "all," say it again: "Allah has promised Paradise to all the Companions" (with emphasis). This promise made in favour of the Companions is established through the Qur'an, which is definitive and certain in its evidence. In another place, the Qur'an gives the glad tidings of Allah’s pleasure with the Companions. Allah Almighty says: "Allah is pleased with them, and they are pleased with Him" (Surah At-Tawbah, verse 100). This means that Allah is pleased with all of the Companions, and all of the Companions are pleased with Allah. In His blessed words, Allah has made this a definitive statement of proof, ensuring that anyone with sincere faith will accept that Allah has made it certain and obligatory in matters of belief that all the Companions are pleased with Allah, and Allah is pleased with them. Since this is a proclamation from the Most Gracious, who are we, humble and mortal beings, to accept any belief or sect that contradicts the declaration made by Allah regarding the Companions? The glad tidings of the Companions being destined for Paradise and Allah's pleasure with them are clearly explained by Allah Himself in the Qur'an. As we have understood, the Qur'an is definitive proof, meaning that any belief against the certain and truthful creed, whether it stems from speculative evidence or historical and narrative texts, is not acceptable in matters of Islamic belief for any believer. This is because, in matters of faith, certainty is what counts, and we have already attained that certainty through the Qur'an. After reaching this level of certainty, holding any belief about a Companion whose life ended with faith that contradicts the grandeur, dignity, and divine glad tidings mentioned in the Qur'an regarding the Companions is unacceptable. No Muslim who has been blessed with the light of faith would ever accept a belief that contradicts the noble status and great promise given to the Companions, as established in the Qur'an, merely based on a narration or historical record. This is the supreme blessing that was granted to the Companions of the Prophet (may Allah be pleased with them), and the reason for their dignity and greatness lies in the words of the Most Merciful, who fully knows the conditions of His servants and the reality of their good and bad deeds. Allah not only has complete knowledge of the inner and outer faith and piety of the Companions but also is well aware of the actions of us humble and negligent servants. After receiving the light of the Qur'an, we have no doubt in our faith and belief that Allah, without distinction, is pleased with all the Companions, and without distinction, all the Companions are destined for Paradise. When studying the lives of the Companions, it is essential to keep in mind that hundreds of books have been written about their actions, deeds, and events. In today’s materialistic and busy world, it is not easy for an ordinary person to cover all of this information. Therefore, several key considerations must be taken into account to understand the sources of our knowledge. What are the sources of our information? Are they books of history or narrations? Are we studying the original texts of these books, or are we reading someone’s translation or interpretation? Who is the translator or commentator? Are they knowledgeable about the principles of Islamic beliefs? What is the purpose behind their translations, interpretations, or narrations? Are we familiar with the principles of authenticity and reasoning in narrations (riwayah and dirayah)? Is it enough for us to simply come across a narration or hear it without any understanding of its meaning and reasoning? Is it not our fundamental principle that any belief contradicting the creed established in the Qur'an and the mutawatir (mass-transmitted) hadith regarding the Companions, no matter which sources it comes from, will never be accepted by us? Today, Muslims who recite the Kalimah are divided into many sects, and each sect has written various things regarding the Companions of the Prophet (may Allah be pleased with them) in its own way. The senior scholars of Ahl al-Sunnah (the mainstream Sunni tradition) have identified the beliefs of all the prevalent sects, and they possessed deep insight into the Qur'an, Hadith, and the knowledge of historical and narrative texts. Thus, their belief has always been that all the Companions are destined for Paradise, and Allah is pleased with all of them. In matters of faith, the decision of the senior scholars of Ahl al-Sunnah is that the definitive evidence has been revealed regarding all the Companions being destined for Paradise and Allah being pleased with all of them. Therefore, any belief contradicting this, regardless of its source, is not acceptable. The scholars of Ahl al-Sunnah have always emphasized that any belief based on criticism or denigration of the Companions is utterly unacceptable, no matter where it comes from. This humble servant acknowledges that it is not easy for anyone to fully encompass all the narrations, hadiths, and historical accounts related to the Companions, nor to grasp the various translations and interpretations. Therefore, in today's world, it is crucial for those who respect scholarly discourse and for ordinary minds to refrain from incorporating any narrative based on criticism or slander of the Companions into their belief system. Doing so would contradict the truth established in the Qur'an. In historical and narrative texts, there are many accounts that, at first glance, may not seem befitting of the stature of the Companions. Some of these are entirely fabricated statements, invented with the intent to slander the Companions. Even some narrations, though considered authentic by the standards of hadith transmission, do not hold a place of acceptance when it comes to matters of faith. Such narrations can only be viewed in the context of their historical background and circumstances, but they should never be used to criticize or slander the Companions. This is because Allah has clearly declared His pleasure with all the Companions in the Qur'an. When studying the lives of the Companions, it is also essential to remember the principles of knowledge and research based on fairness. The Companions lived during the time of the revelation of the Qur'an and the Prophet Muhammad (peace be upon him). Allah Almighty educated the Companions through the Qur'an in various stages, and the beloved Messenger of Allah also guided them through his words, actions, and teachings. The first stage was the transition from disbelief to faith, or one could say, the shift from the era of ignorance to faith and Islam. Following that, the training of the Companions in their actions and morals was conducted through the Qur'an and Hadith across different stages and contexts. The various books of narration and hadith provide insight into the diverse actions and events of the Companions at different stages. After receiving religious, ethical, spiritual, and divine training, the personalities of the Companions rose to such heights that they became exemplary lessons of guidance for all the misguided people. However, it is crucial to note that after studying the lives of the Companions, one should not conclude that since they were in a state of disbelief before accepting faith and Islam, they were therefore adherents of disbelief. It is unjust to present incidents from the state of disbelief to criticize the Companions. Similarly, if it is found in a narration that a certain Companion engaged in an undesirable practice that was prevalent during the era of ignorance, it is essential to remember the various stages of their religious and moral training. Allah and His Messenger guided the Companions through these stages, resulting in their embracing the highest and finest Islamic teachings and abandoning the undesirable practices of the pre-Islamic period. Therefore, if narrations mention the abandoned actions of the Companions, it is not permissible for readers to criticize them based on the undesirable actions of the pre-Islamic era. When the period of the revelation of the Qur'an came to an end, and the Messenger of Allah (peace be upon him) passed away, the subsequent events that occurred in the form of disputes cannot be used to criticize the Companions. These events are part of matters related to ijtihad, where one party was in the right, while the other made an error in judgment. It is a matter of consensus that the integrity, honesty, piety, and righteousness of any Companion cannot be doubted, as they underwent their training during the period of the Qur'anic revelation, directly under the guidance of the Messenger of Allah (peace be upon him). This training resulted in their becoming exemplars of honesty and piety. After the Prophet's passing, they faced new issues that required ijtihad. There are several necessary conditions for ijtihad, which enable a mujtahid to possess the ability for independent reasoning. Some Companions had the capacity for ijtihad. However, the opinions presented through ijtihad have two aspects: one aspect represents correctness (the right), while the other represents error (the wrong). To understand ijtihadi error, it is essential to recognize the distinction that sin is an action for which punishment is prescribed, and for which a person is accountable on the Day of Judgment. Conversely, an ijtihadi error is an act for which there is no punishment in Shari'ah. If a mujtahid's opinion is correct, he is entitled to two rewards; if he makes a mistake, he still receives one reward. The mujtahid does not commit this error intentionally; rather, he utilizes all available knowledge and understanding to make a decision that he believes to be the best. However, if an error occurs in the result of this mujtahid's decision, he should not be criticized. Since Shari'ah does not hold a mujtahid accountable for an ijtihadi error, it is certainly not permissible for ordinary people to criticize any Companion. Shari'ah has also promised a reward for the mujtahid in cases of ijtihadi error. Criticizing ijtihadi errors or forming any negative or derogatory beliefs about the Companions is absolutely impermissible. This is because Allah has explicitly declared in His eternal and unchanging Word the guaranteed status of all Companions as inhabitants of Paradise and His pleasure with them. Therefore, any narration or interpretation that undermines the dignity of the Companions or suggests any form of deficiency is entirely unacceptable. ---- A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a rich Sufi Madrasa background and expertise in English-Arabic-Urdu translation. Throughout his career, he has emerged as a prominent figure in the realm of Islamic scholarship, consistently contributing valuable insights and analysis on a wide range of crucial topics. Through his regular writings, he has delved into multifaceted subjects, including but not limited to deradicalisation strategies, the promotion of moderation within Islamic teachings, counter-terrorism efforts, and the vital mission of combating Islamophobia. Moreover, he extensively addresses the urgent need to challenge radical ideologies through well-reasoned arguments and scholarly discourse. Beyond these critical issues, his work also encompasses in-depth discussions on human rights principles, the significance of safeguarding religious rights, and the profound exploration of Islamic mysticism. URL: https://www.newageislam.com/islamic-society/honour-sahaaba-prophet-accurate-understanding-respect/d/133502 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

Rejoinder to “The Advent of Universal Wisdom” By Sumit Paul

By Naseer Ahmed, New Age Islam 21 October 2024 While Sumit Paul's article makes a case against the possibility of a convergence of religions into a "universal wisdom," it rests on assumptions that require deeper scrutiny. The dismissal of religion as merely a political tool or an outdated relic of humanity's past oversimplifies the complex role religion has played — and continues to play — in human society. Paul's argument presupposes that progress inherently leads to the eradication of religion, but this assumption is not supported by a closer examination of the enduring relevance of faith in a progressively complex world. Religion’s Persistent Role in Human History Paul suggests that religions are merely man-made constructs designed to fool people and control them. While it is true that religion has been misused for political and manipulative purposes, it would be incorrect to reduce religion's significance to this function alone. Religion has historically been a source of meaning, ethical frameworks, and community identity for billions of people. Its influence extends beyond mere control; it shapes moral reasoning, cultural cohesion, and spiritual fulfillment. While political systems may indeed change or disappear, religion addresses a fundamental human need for purpose, a need that technological progress alone cannot fulfil. Furthermore, religions offer different pathways for humans to explore the transcendent, which is something that empirical knowledge and scientific discovery do not fully address. While our understanding of the world may evolve, the questions of meaning, existence, and morality remain essential to human life. These questions are often approached through the lens of religion, and any "universal wisdom" would need to engage deeply with the moral and spiritual dimensions of life that religion navigates. Diversity Within Religions as a Strength, Not a Hindrance Paul points out the sectarian divisions within religions as evidence that a universal wisdom is impossible. However, it could be argued that the diversity within religions reflects their adaptability and richness, rather than a fundamental flaw. Religion, like any other cultural system, evolves through internal debates and reinterpretations, which keeps it relevant to different societies and times. These divisions are not necessarily an obstacle to universal wisdom but are part of the dynamic process of searching for truth. Different interpretations of religion often serve to bring out new perspectives on timeless questions. For example, within Islam, theological differences among Sunni, Shia, and Sufi interpretations reflect a diversity of thought that is ultimately part of a shared spiritual heritage. Similarly, other faiths have internal dialogues that enrich their traditions. Instead of being evidence of a failure to converge, the internal dynamism of religions shows their capacity to respond to evolving human experiences. 3. The Convergence of Faith and Science The idea that progress will lead to the "death of religion" is a common narrative in secular discourse, but this ignores the ways in which science and faith can complement each other. Many modern believers, rather than seeing a conflict between religion and science, view them as addressing different aspects of human existence. Science answers questions of how the world works, while religion addresses why we exist and how we should live. Moreover, many scientific pioneers, such as Isaac Newton or Albert Einstein, believed that their scientific inquiries were ways of understanding the divine order of the universe. The fine-tuning of the universe, the complexity of life, and the mysteries of consciousness continue to inspire religious reflection and offer avenues for a more integrated wisdom. The convergence of spiritual insight and scientific understanding may actually be one of the driving forces of any future universal wisdom, rather than a force that erases faith entirely. 4. The Human Need for Transcendence Paul’s argument implies that once humanity progresses enough, we will no longer need religion because we will have embraced a rational, evidence-based worldview. However, this ignores the intrinsic human yearning for transcendence and spiritual connection, which science alone does not satisfy. No matter how far technology advances, humans continue to search for meaning, purpose, and a connection to something greater than themselves. The religious impulse addresses the deep-rooted human existential and ethical questions that cannot be resolved by material progress alone. The concept of universal wisdom could be understood not as the eradication of religion, but rather as the harmonization of spiritual truths and moral values across different faiths. As human beings become more connected globally, we are seeing an increase in interfaith dialogue and the recognition of shared moral principles across religious traditions — principles like compassion, justice, and empathy. These universal values, embedded in religious teachings, can form the basis of a more integrated wisdom that transcends specific religious identities. A New Dawn for Religion, Not Its End Paul predicts that by the end of this millennium, religion will be wiped out and replaced by a secular universal wisdom. However, the persistence of religion in the face of technological and scientific advancements suggests otherwise. As humanity moves forward, religion may not disappear but instead evolve, integrating insights from science, philosophy, and other disciplines into a broader framework that continues to address humanity's deepest needs. Religious traditions, particularly those with strong ethical cores, may provide the moral compass necessary to navigate the challenges of an increasingly complex world. The spirit of universality does not need to replace the spirit of religiosity, but rather, it can be informed by it. Religion, when understood not as a rigid institution but as a living tradition of spiritual and moral insight, has much to contribute to the future of human wisdom. Conclusion In conclusion, Paul’s argument that religion is a relic of the past destined to disappear overlooks the profound spiritual, ethical, and communal roles that religion continues to play in human life. Rather than seeing religion as an obstacle to universal wisdom, it can be seen as a source of wisdom that contributes to the broader human quest for meaning, morality, and purpose. The diversity of religious thought is not a weakness but a strength, offering multiple perspectives on the universal questions that have always concerned humanity. The convergence of faith and wisdom may not be the end of religion, but rather the evolution of a deeper, more interconnected understanding of what it means to be human. ----- 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/spiritual-meditations/advent-universal-wisdom/d/133499 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

Sufi Saints: Pioneers of Urdu's Spiritual and Literary Renaissance

By Kaniz Fatma, New Age Islam 21 October 2024 The Contribution of Sufi Saints to the Development of the Urdu Language Main Points: 1. Sufi saints chose to communicate in the vernacular languages of the common people, facilitating deeper connections through simple and direct expressions of divine love and unity. 2. By adapting to local cultures and dialects, Sufis played a crucial role in evolving Urdu from a colloquial tongue into a more sophisticated language suitable for spiritual teachings. 3. Sufi saints challenged the prevailing elitism of Persian and Sanskrit as literary languages, promoting Urdu as a legitimate medium for spiritual and intellectual discourse. 4. Figures like Amir Khusrau, Baba Farid, and Khwaja Banda Nawaz contributed foundational works in Urdu poetry and prose, enriching the language and establishing its literary dignity. 5. The collective efforts of Sufi saints not only expanded the vocabulary and syntax of Urdu but also imbued it with a spiritual essence, ensuring its relevance and accessibility for generations to come. ------ The history of the Urdu language is intertwined with the contributions of various cultures and peoples. However, one of the most significant influences came from the Sufi saints, who played a pivotal role in the growth, promotion, and development of Urdu as a medium of communication and spiritual expression. The Sufis, selfless and deeply committed to delivering God's message to humanity, embraced the language of the common people. In doing so, they helped shape and refine what we now recognize as Urdu. The Motivation behind the Sufis' Use of Urdu The core mission of the Sufi saints was to spread the message of divine love, peace, and unity to the people. This spiritual mission required them to connect deeply with the masses, not just through actions but through words that would resonate with people's hearts. Unlike scholars and poets of the time, who often used Persian or Arabic, which were the elite literary languages, the Sufis chose the vernacular languages spoken by the common people. The Sufis’ goal was not to impress with flowery or complex language but to convey profound truths simply and directly, using words and expressions that people could understand. Wherever the Sufi saints travelled, they adapted to the local culture and language. In North India, where the Urdu language was beginning to take shape, Sufi saints learned the regional dialects and gradually began communicating their message in a form that would later evolve into Urdu. By incorporating local dialects, Hindi, and Sanskrit terms, the Sufis gave rise to a language that was accessible to the masses, making it an ideal tool for spiritual teachings. This linguistic adaptability allowed them to reach a wide audience, transforming Urdu into a language of inclusivity, spirituality, and shared human experience. The Expansion of Urdu through Sufi Poetry and Prose Before the Sufi saints began using Urdu, the language was largely dismissed as a colloquial tongue unworthy of scholarly or literary attention. Persian was the dominant language of the courts, literature, and administration, while Sanskrit was associated with religious and scholarly works. Urdu, then considered a “market language,” was not viewed as a vehicle for serious intellectual or spiritual discourse. The Sufi saints, however, broke these barriers. One of the key figures in this linguistic revolution was Khwaja Moinuddin Chishti, the founder of the Chishti order in India. He was instrumental in integrating local languages into his teachings. His message of love and devotion transcended linguistic barriers, and he often spoke in the local dialect to reach his followers. Similarly, the disciple of Khwaja Qutbuddin Bakhtiar Kaki, Hazrat Baba Fariduddin Ganj Shakar (commonly known as Baba Farid), also made significant contributions to the Urdu language by using it in his poetry. Baba Farid’s poetry was simple, yet profound, and it resonated deeply with the common people. His verses, filled with metaphors and imagery drawn from daily life, brought spirituality closer to the people’s hearts. Amir Khusrau: The Father of Urdu Literature Among the most notable Sufi figures contributing to Urdu was Hazrat Amir Khusrau in the seventh century Hijri (thirteenth century CE). Hazrat Khusrau played a crucial role in bestowing literary dignity upon the Urdu language. He is credited with presenting an early form of Urdu by skilfully blending Persian and Hindi. His contributions are foundational, as he created poetry that not only expressed profound spiritual themes but also resonated with the vernacular spoken by the masses. Some of his famous couplets are: Romanized Urdu Text More Piya Ghar Aaye Ae Ri Sakhi More Piya Ghar Aaye Bhaag Lage Is Aangan Ko Bal Bal Jaaon Main Apne Piya Ke Charan Lagayo Nirdhan Ko Main To Khadi Thi Aas Lagaye Mehndi Kajra Maang Sajaaye Deekh Sooratya Apne Piya Ki Haar Gayi Main Tan Man Ko Jis Ka Piya Sang Biteit Saavan Us Dulhan Ki Rein Sahaagan Jis Saavan Mein Piya Ghar Naheen Aag Lage Is Saavan Ko Apne Piya Ko Main Kis Vidh Paoon Laaj Ki Maari Main To Doobi Doobi Jaaon Tum Hi Jatan Karo Ae Ri Sakhi Ri Main Man Bhaaoon Saajan Ko English Translation: My beloved has come home Oh, my friend, my beloved has come home Fortune has smiled upon this courtyard I would gladly give my life for my beloved I touched the feet of the Lord I was standing here, filled with hope With henna and kajal, I adorned my parting Looking at the beauty of my beloved I lost myself, body and soul The one whose beloved is with her in the monsoon That bride is fortunate in her wedding In the monsoon when the beloved is not home May this monsoon be set ablaze How can I meet my beloved? I, who am steeped in shame, can only drown You must take care, oh my friend I am enamoured with my beloved This poem beautifully expresses the emotions of love, longing, and the joy of reuniting with a beloved. The use of vivid imagery and the heartfelt pleas of Hazrat Amir Khusrau reflect the deep emotional connection often found in Urdu poetry. These couplets exemplify his mastery in weaving local idioms into poetry, thus elevating Urdu to a literary language. Other Notable Sufi Saints and Their Contributions In addition to Amir Khusrau, other Sufi saints also played significant roles in the development of Urdu: 1. Sheikh Sharafuddin Maneri: Sheikh Maneri was a poet in both the Purbi and Hindi languages. His incantations and verses were often composed in a form of Hindi that later evolved into Urdu, further bridging the linguistic gap between spiritual teachings and the common folk. Some of his couplets are: Romanized Text: Baat Bhali Par Saankari, Nagar Bhala Par Door. Nanh Bhala Par Paatla, Naari Kar Har Choor. Translation: The path is good but narrow, the city is good but far. The tiny one is good but fragile; a woman's heart is always broken. Romanized Text: Saankar Kuain Pataal Paani, Laakhan Boond Bikay. Bajar Paro Tanh Mathura Nagri, Kaanh Piyasa Jaay. Translation: In the well, the water is at the bottom, and countless drops are sold. In the market, the city of Mathura appears, where Krishna goes thirsty. These couplets beautifully capture the essence of life, relationships, and spiritual longing, showcasing the depth of thought and emotion that characterize Sheikh Sharafuddin Yahya Maneri's work. 2. Khwaja Banda Nawaz Gaisu Daraz: His major works, such as Miraj-ul-Aashiqeen, Hidayat Nama, and Shikar Nama, are significant contributions to Urdu literature. His prose reflects the rich tapestry of the Urdu language and its spiritual depth. One of his notable verses is: Romanized Text: Naqash Jab Tujh Dekhya Soorat Teri, Likhnā Sakiān Jasad Kar Jitan Jiya, Sab Janam Apna Khoye Kar. Translation: When I saw your form, oh artist, I could write nothing of the body; I lost all my lives in your beauty. This exemplifies the intricate use of Urdu in spiritual expression, reflecting the intense feelings of admiration and longing, emphasizing the impact of beauty on the observer. 3. Sadruddin Chishti: A disciple of Hazrat Badruddin Chishti, Sadruddin contributed to Sufi literature with his work Kasab Mahawarat, which gained popularity for its spiritual insight. His verses also showcase the musicality and expressiveness of early Urdu: Romanized Text: Naaon Le Allah Muhammad Ka, Olakasa Ka Sab Ko Kahun, Wahar Mahal, Sadr Al-Din Pal Pal Mein Yun Bekal Hua, Wasil Bhi Ik Pal Manhabi Mein Hal Hua. Translation I take the names of Allah and Muhammad (pbuh), I say this to everyone, In every moment, Sadr al-Din became restless, And even the union was resolved in a single moment. This couplet expresses deep devotion and the transformative experience of spiritual connection, highlighting the significance of divine names and their impact on the heart and soul. 4. Syed Muhammad Akbar Hussaini: The son of Khwaja Banda Nawaz Gaisu Daraz, Akbar Hussaini was a prominent scholar of his time. He left behind a legacy of poetry and prose, exemplified by his lines that reflect deep spiritual truths: Romanized Text: Dhoker Zaban Ko Apni, Pehle Peerson Bayan Par, Bolon Sifat Khuda Ki, Kar Shukr Mein Zaban Par. Translation: I cleanse my tongue, With the words of my first spiritual guides, I speak of the qualities of God, Expressing gratitude on my tongue. This couplet reflects the speaker's humility and gratitude towards God, emphasizing the importance of expressing divine attributes while honoring the teachings of spiritual mentors. 5. Mulla Jahi: After these revered figures, Mulla Jahi's name stands out. He made significant contributions to Urdu literature with his Qutub Mushtari, the famous narrative Sab Ras, and the important Sufi text Taj-ul-Haqa’iq. His works greatly expanded the literary domain of Urdu and illustrated its potential as a creative and expressive language. Beyond these individual contributions, the collective works of these Sufi saints indicate that the early form of Urdu, known as Rekhta and later Dakhni, had the full potential to achieve literary and creative status. This transformation was pivotal in establishing Urdu as a respected literary language. The Role of Sufi Saints in Challenging Linguistic Hierarchies One of the key reasons the Sufi saints were able to promote Urdu was their rejection of the rigid social and linguistic hierarchies of their time. Scholars and poets of the ruling elite viewed it as beneath them to write in the local language, preferring instead the prestige of Persian. Urdu, being a mixture of various local dialects and Persian, was seen as too common and unsophisticated for serious literary or intellectual pursuits. The Sufis, however, saw language as a vehicle for conveying divine truths, and they believed that everyone, regardless of class or education, had the right to understand and connect with these truths. For the Sufis, communication with the masses was paramount. By using the language spoken in the markets, streets, and homes, they broke down the elitism that had traditionally surrounded religious and scholarly discourse. They also incorporated religious terms derived from Sanskrit, further expanding the lexicon and reach of Urdu. This shift allowed Urdu to evolve from a “market language” to a sophisticated medium capable of expressing deep spiritual concepts, poetry, and prose. As Maulvi Abdul Haq, one of the leading proponents of Urdu, noted, “It was the courage of the Sufis that inspired others, who had previously hesitated, to begin using Urdu for poetry, religion, education, and wisdom.” Abdul Haq believed that without the contributions of the Sufi saints, Urdu might never have reached the literary and spiritual heights it later achieved. Conclusion: The Legacy of the Sufi Saints The contribution of Sufi saints to the development of the Urdu language cannot be overstated. Their efforts to communicate God’s message in a language that the common people understood helped break down the linguistic hierarchies that separated the elite from the masses. By embracing Urdu, the Sufi saints gave it the legitimacy and depth needed to evolve into a rich literary and spiritual language. Today, Urdu continues to carry the legacy of these saints, serving as a medium not only for poetry and literature but also for spiritual connection and cultural identity. The Sufi saints' profound influence on Urdu has not only shaped its vocabulary and syntax but has also imbued the language with a rich spiritual essence that continues to resonate with people today. Their commitment to using a common tongue for divine messages has ensured that Urdu remains a vibrant and accessible language, fostering a deep connection between spirituality and the everyday lives of its speakers. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islamic-society/sufi-saints-urdu-spiritual-literary-renaissance/d/133498 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

Maulana Wahiduddin Khan: The Islamic Scholar and Peace Advocate Who Transformed Interfaith Dialogue

By Rehan Ahmed Khan, New Age Islam 21 October 2024 Maulana Wahiduddin Khan, An Influential Islamic Scholar and Peace Activist, Advocated for Non-Violence, Interfaith Dialogue, And A Spiritual Approach to Jihad. He Founded the Centre for Peace and Spirituality and Promoted Global Reconciliation Main Points: 1. Maulana Wahiduddin Khan was an influential Islamic scholar and peace advocate. 2. He wrote over 200 books, including a contemporary Quran translation. 3. Founded the Centre for Peace and Spirituality. 4. Emphasized non-violent jihad for social justice. 5. Promoted interfaith dialogue. 6. Urged Muslims to relinquish claims over Babri Masjid for peace. ------ Maulana Wahiduddin Khan (1 January 1925 – 21 April 2021) ----- Introduction Maulana Wahiduddin Khan (1 January 1925 – 21 April 2021), a renowned Islamic scholar and peace activist, left a lasting legacy in the realm of Islamic thought, interfaith dialogue, and social harmony. Born into a Sunni Muslim family in India, Khan's work has influenced not only Islamic scholarship but also modern perspectives on peace and coexistence. His contributions to Islamic teachings, particularly through his commentary and translation of the Quran into contemporary English, earned him recognition as one of "the 500 Most Influential Muslims" in the world. A Visionary Islamic Scholar Khan's approach to Islam was both spiritual and intellectual. He wrote over 200 books on various aspects of Islamic philosophy, theology, and social justice, making him one of the most prolific Islamic scholars of the modern era. His works, written in both Urdu and English, sought to reinterpret Islamic principles for contemporary society. Among his most significant contributions was his commentary on the Quran, which offered a fresh and accessible interpretation of Islamic scripture for English-speaking audiences. Founder of the Centre for Peace and Spirituality In 2001, Maulana Wahiduddin Khan founded the Centre for Peace and Spirituality (CPS), an organization dedicated to promoting interfaith dialogue and peaceful coexistence between different religious communities. Through CPS, he emphasized that spirituality and peace should be at the core of religious practice. He believed that violence and conflict were antithetical to the true teachings of Islam and that Muslims should focus on forgiveness, patience, and social justice. Khan’s faith-based approach to jihad was particularly notable, advocating for a peaceful, internal struggle that focused on individual and collective improvement. He argued that jihad, in its true sense, was about moral strength, discipline, and the pursuit of knowledge, rather than violent conflict. His interpretation of jihad as a non-violent endeavor aimed at social justice resonated with many, especially in the post-9/11 world, where the concept of jihad was frequently misunderstood. Call for Reconciliation: The Babri Masjid Issue One of the most significant moments in Khan’s peace activism came in 1993, following the demolition of the Babri Masjid in Ayodhya, an event that led to widespread communal violence between Hindus and Muslims in India. In a controversial but bold move, Khan called for Muslims to relinquish their claims over the Babri Masjid site, urging them to prioritize peace over conflict. He believed that a peaceful resolution, even at the cost of a religious site, was more aligned with Islamic values than escalating violence. This perspective was not widely accepted at the time, but it highlighted his deep commitment to non-violence and reconciliation. Khan, along with other prominent religious leaders such as Sushil Kumar, a Jain monk, and Chidanand Saraswati, a Hindu spiritual leader, embarked on a peace march through Maharashtra in the aftermath of the Babri Masjid demolition. Their joint efforts symbolized the power of interfaith solidarity in times of religious conflict. Promoting Global Peace and Interfaith Dialogue Throughout his life, Maulana Wahiduddin Khan worked tirelessly to bridge gaps between communities of different faiths. He viewed Islam as inherently compatible with modernity, advocating for Muslims to adopt a rational, progressive approach to the challenges of the contemporary world. His emphasis on interfaith dialogue was a central pillar of his work at CPS, where he engaged with religious leaders from various traditions to foster mutual understanding and respect. Khan’s message of peace extended beyond India, and his influence was recognized globally. His writings were translated into numerous languages, and his ideas were discussed in international forums on peace and interfaith dialogue. His call for patience, forgiveness, and peaceful resolution of conflicts resonated across borders, making him a respected figure not only in the Muslim world but among followers of other faiths as well. Legacy of Maulana Wahiduddin Khan Maulana Wahiduddin Khan passed away on 21 April 2021, leaving behind a legacy of scholarship, spirituality, and peace activism. His life's work continues to inspire millions around the world, particularly those who seek to balance religious devotion with modern values of coexistence and dialogue. His approach to Islamic teachings, which emphasized peace and reconciliation, remains a guiding light for future generations of Muslims and non-Muslims alike. The Centre for Peace and Spirituality continues to carry forward his vision of a world where religious differences are embraced as a source of strength rather than division. Through his writings, speeches, and activism, Maulana Wahiduddin Khan demonstrated that Islam, when understood in its true essence, is a powerful force for peace and harmony in a diverse world. Conclusion Maulana Wahiduddin Khan’s contributions to Islamic scholarship and interfaith dialogue have left an indelible mark on the modern world. His teachings encourage Muslims to embrace non-violence, patience, and dialogue in resolving conflicts, and his work continues to inspire efforts toward peace across religious and national boundaries. As the world grapples with ongoing conflicts and divisions, Khan's message of peace and reconciliation remains as relevant and vital as ever. ---- Rehan Ahmed Khan is an Independent Research scholar specialising Muslim Personalities and Communal Harmony. URL: https://www.newageislam.com/islamic-personalities/maulana-wahiduddin-islamic-scholar-peace-interfaith-dialogue/d/133497 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