Anti-Junta And Pro-Democracy Groups: ‘Myanmar Military Junta Has No Legal Or Political Legitimacy To Hold An Election’

By Nava Thakuria, New Age Islam 4 July 2025 As the military rulers of Myanmar (also known as Burma and Brahmadesh) plans for a nationwide election in the next few months, the anti-junta and pro-democracy groups have come out with strong voices that the ‘military junta has no legal or political legitimacy to hold an election’ and it does not have the effective territorial or administrative control over southeast Asian nation to conduct an inclusive polls. Progressive Voice, a participatory, rights-based policy research and advocacy organization, asserted that ‘with relentless junta attacks causing widespread instability and mass displacement, its planned election would be neither free & fair nor credible.’ (From Files) ---- Myanmar junta chief Min Aung Hlaing on a number of occasions stated that the next general election will be conducted by the end of this year or the early days of 2026. The batch of current dictators, who grabbed power in Naypyitaw on 01 February 2021 after toppling the democratically elected government of Daw Aung San Suu Kyi, continue declaring that they would go for the polls and hand over the power to nearly 55 million Burmese nationals. It’s however assumed that the octogenarian Nobel peace laureate Suu Kyi, who is behind bars for years, and her party National League for Democracy (NLD) will not be allowed to participate in the forthcoming election. By now the military rulers have extended the state of emergency for many times. Since the latest military coup, over 6,500 Myanmar locals have been killed by the security forces and more than 3.5 million individuals were displaced, many of whom left for neighbouring countries like Thailand, Bangladesh and India. No less than 22,000 people were detained by the armed forces, where the ousted Myanmar President Win Myint and over 25 journalists are still inside different jails without trials. Realising the ground situation, a United Nations official recently made a serious comment on Myanmar rulers that there cannot be an election when they imprison and torture and execute the opponents’. More precisely, the Min Aung Hlaing-led junta today fully controls only half of the townships in Myanmar. According to the National Unity Government (NUG), around 144 out of 330 Myanmar townships are currently under the control of ethnic armed organizations and other people-led resistance forces. Over 75 townships continue to face armed challenges from the people with guns in other hands. Technically over 75% of Myanmar territory is now controlled by the civilian administrations after being snatched away from the military government by anti-junta armed forces. In western Myanmar, Rakhine State (Arakan) province has virtually gone out of the military, where they effectively control only three townships (namely Rakhine capital Sittwe, Manaung and parts of Kyaukphyu) out of 17. Fighters belonging to the Arakan Army had captured all those townships with their offensive against the Tatmadaw. Progressive Voice, while terming the junta planned polls as a sham election, asserted that amid escalating attacks on civilians, the junta has continued its relentless efforts to whitewash its atrocities through the promise of the election, which is nothing but a façade. “The junta’s recent arbitrary dissolution of 40 political parties (including the NLD, which overwhelmingly won in 2015 and 2020 elections) makes its real intention crystal clear. In addition, the illegitimate election authority said that voting will take place in 267 townships—a figure based on the junta’s illegal reconfiguration of the 330 officially recognized townships to artificially increase the number of townships under its control and create a false impression of broad electoral coverage,” said a statement of Progressive Voice adding that the planned election is its ‘strategy to seek and entrench false legitimacy so it can reinforce its tyranny’. Speaking to this writer from Yangon (formerly Rangoon), Khin Ohmar, chairperson of Progressive Voice stated that the international support for the junta’s sham election (whether direct or indirect) poses an imminent threat to Myanmar people’s fight for freedom and democracy by entrenching military tyranny and reinforcing the very structure of violence. The international community must unequivocally denounce the junta’s planned election and support the Myanmar people’s efforts to build federal democracy from the ground up, said the Burmese democracy activist adding that any international support of the junta’s sham election plan—whether through direct engagement or in ways that lend false legitimacy—only serves to embolden its brutality and continue the vicious cycle of military violence. What the Myanmar people urgently need from the global community is genuine solidarity and practical assistance that further strengthen their resilience and resistance to win their revolution and rebuild their communities, asserted Ms Ohmar, adding that imposed solutions aiming to address the current polycrisis with quick fixes will only reinstate, reinforce, and prolong military tyranny, and exacerbate the Myanmar people’s suffering. Urging the world population to stand with the anti-junta Burmese population, the activist expressed hope that genuine and meaningful changes can come from the people of Myanmar working together to end military tyranny for good and establish an inclusive federal democracy and sustainable peace. URL: https://www.newageislam.com/current-affairs/anti-junta-pro-democracy-myanmar-military-election/d/136073 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

Stepping Outside Of One's Comfort Zone

By Sumit Paul, New Age Islam 4 July 2025 "It is a good lesson–though it may often be a hard one–for a man... to step aside from the narrow circle in which his claims are recognized and to find how utterly devoid of significance, beyond that circle, is all that he achieves, and all he aims at." Nathaniel Hawthrone Nathaniel Hawthrone was born on July 4. ------ It is important for individuals to step outside of their comfort zones and the limited recognition they may receive within their familiar circles. By doing so, they can truly understand the insignificance of their achievements and ambitions when viewed from a broader perspective. This lesson prompts individuals to cultivate a more grounded and realistic view of their place in the world, allowing them to embrace humility and appreciate the vast richness and diversity that exists beyond their immediate experiences. Hawthorne encourages individuals to seek a deeper understanding of themselves and the world around them, challenging them to transcend their self-centeredness and broaden their horizons. Urdu poet Faheem Akhtar says, "Tere Apne Toh Teri Taareef Karenge Hi/ Tahseen Woh Hai Jo Doosron Se Mile" (Your near and dear ones will admire you/ But getting praised by others is much more important). It's, therefore, imperative to go beyond the comfortable arrangement of Quid Pro Quo. A star may shine brightly in a small group of stars but the brightness of the same star will appear feeble in a much bigger constellation of stars. Mirza Asadullah Khan 'Ghalib' says in a Persian couplet, which I can't recall at the moment, that "I'll consider myself to be truly great when the Iranian scholars of Persian poetry and literature will admire my Persian poetry." He was so right and humble as well, at least, on this count. Despite being such a great Urdu-Persian poet of the subcontinent, I'm afraid, he (Ghalib) couldn't hold a candle to Firdausi (who wrote 'Shahnama'), Nizami Ganjavi, Firuz Mashreqi or Asad Tusi in terms of the use of Persian language and its numerous idioms. Here, I'm not comparing him with the great Rumi, Shams, Attar, Sanai, Khaqani, Anwari, among others because all those greats were mystics and Ghalib wasn't exactly a mystic, at least in his Persian Kalaam. By the way, Ghalib's Persian poetry lacks poetic pliability of Persian language, which's an inherently Lachakdaar Zabaan (a flexible language); even much more malleable than Urdu. Allama Iqbal also had the same rude awakening when his Persian teacher at Cambridge, the redoubtable Professor, Reynold A Nicholson, suggested that he (Iqbal) must spend a considerable period with the native scholars of Persian to use the language (Persian) with greater skills and ease. Iqbal understood and spent time with the native scholars of Persian to understand his own limitations in Persian language, literature and poetry. Remember, "Woh Phool Sar Chadha Jo Chaman Se Nikal Gaya/ Izzat Use Mili Jo Vatan Se Nikal Gaya" (The flower out of the garden is adorned on the head of a deity or damsel/ He's respected who has gone out of his limited ambit). To understand the true value of oneself, one must go beyond oneself. Rabindranath Tagore aptly stated this in only three words, " Transcendence makes sense " (my translation of Tagore's original quote in Bangla). ----- 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: 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

Muslim Scholars and Sufis Who Knew Sanskrit

By Dr. Zafar Darik Qasmi, New Age Islam 4 July 2025 Muslim scholars and Sufis learned Sanskrit to study Hinduism, promoted interfaith harmony, and highlighted the importance of languages in fostering peace, mutual understanding, and cultural unity in society. Main Points: 1. Sanskrit Mastery: Muslim scholars and Sufis mastered Sanskrit to translate sacred Hindu texts like the Vedas, Ramayana, and Mahabharata into Persian and Arabic. 2. Interfaith Harmony: Their efforts aimed at building understanding between religions and promoting peace, tolerance, and mutual respect across faiths۔ 3. Value of Languages: Linguistic knowledge was seen as a bridge to access wisdom, culture, and religious traditions of other communities, fostering intellectual and spiritual dialogue. 4. Modern Neglect: The tradition of learning Sanskrit has faded in contemporary religious institutions, and there is a strong need to revive it for sustaining interreligious and social harmony. ----- One of the greatest features of the world is linguistic diversity. Languages play a central role in understanding, preserving, and passing on the cultures, civilizations, and histories of nations. It is estimated that around 7,000 languages are spoken in the world today. Each language is a precious thread in the fabric of human intellectual development, cultural evolution, and social harmony. Languages are reflections of culture, guardians of knowledge and wisdom, protectors of historical consciousness, and symbols of social identity. Every language carries a whole world within it — through which we can understand a nation’s traditions, beliefs, literature, music, and way of life. In truth, linguistic diversity is not only natural but also a sign of Divine wisdom. Different languages are meant to be sources of beauty, variety, and mercy among humans—not of hatred and division. We must remember that knowledge of different languages gives us access to global literature, philosophy, religions, and scientific research. A multilingual person can understand different nations and cultures better, which promotes world peace and mutual respect. Language skills are essential in business, diplomacy, tourism, and international relations. Every language’s words and idioms reflect unique ways of thinking, which nurture human creativity. From a religious point of view, Islam also emphasizes respect for languages. Prophet Muhammad ﷺ appointed several Companions who knew different languages to build relationships with other nations. For instance, Hazrat Zaid bin Thabit (RA) was instructed to learn Hebrew to understand the letters and books of the Jews. Thus, linguistic diversity is a great asset to humanity. Every language is a representative of human intellectual heritage and cultural consciousness. It should be seen as a blessing, not a burden, and efforts must be made to preserve it for future generations. Prof. Akhtarul Wasey rightly said: “Languages have no religion, but every religion needs a language.” Truly, linguistic diversity opens the doors to knowledge, research, and understanding other religions and civilizations. Those individuals have always been respected who, along with their own language and literature, also learned the languages and cultures of other faiths and nations. This enables direct study of other religions and eliminates misunderstandings, leading to peace, tolerance, and unity. India and Linguistic Diversity India is a land of linguistic and cultural plurality. It has always been a cradle of many civilizations, races, religions, and languages. Language changes every few kilometers in India — in pronunciation, words, and expressions — reflecting the richness of Indian diversity. This is not just a historical fact, but a living cultural legacy. The 8th Schedule of the Indian Constitution lists 22 officially recognized languages including Hindi, Urdu, Tamil, Bengali, Marathi, Gujarati, Telugu, Malayalam, Kannada, Sanskrit, Kashmiri, Sindhi, Punjabi, etc. This diversity is vital for cultural development, national unity, and India’s global image. We must take pride in our languages and work to learn and preserve them. In this context, Muslim scholars and Sufi saints of India also played a remarkable role. Many of them learned the Sanskrit language, studied Hindu scriptures, translated them, and wrote comparative religious studies. Their goal was to foster social harmony, religious understanding, and cultural unity. By studying Hindu scriptures in Sanskrit, these Muslim scholars helped reduce misunderstandings, and promoted peaceful coexistence. Notable Muslim Scholars Who Knew Sanskrit: 1. Abu Rayhan Al-Biruni One of the earliest Muslim scholars to learn Sanskrit. He lived with Hindu priests and monks in India, learned Sanskrit (a secretive language at the time), and wrote the famous book “Tahqiq Ma lil-Hind” (Research on India), which is the first Arabic book on Hindu religion and philosophy. It introduced the Arab world to Indian culture. 2. Abdur Rahim Khan-i-Khanan A Mughal noble and poet who knew several languages including Sanskrit and Hindi. His Hindi couplets (dohas) reflect Indian traditions, Hindu-Muslim unity, Sufi spirituality, and moral values. His writings transcend religious divides and emphasize shared human values. 3. Abu’l Faiz Faizi A renowned scholar and poet of the Mughal period. He mastered Sanskrit and translated Hindu texts like Mahabharata, Atharvaveda, Lilavati, and others into Persian. 4. Abu’l Fazl Allami Historian and author of “Ain-e-Akbari”. He had some knowledge of Sanskrit and studied Hindu religion, which is evident in parts of his book where he discusses Hindu beliefs and customs. 5. Mulla Abdul Qadir Badayuni A well-known historian and linguist of Akbar’s court. He knew Sanskrit well and translated three major Hindu texts — Mahabharata, Ramayana, and Atharvaveda — into Persian under royal command. 6. Dara Shikoh The Mughal prince and Sufi thinker. He was fluent in Persian and a scholar of Sanskrit. He translated the Upanishads into Persian under the title “Sirr-e-Akbar” (The Great Secret), believing that Hindu and Islamic spirituality shared common truths. 7. Fathullah Shirazi A scholar from Iran who migrated to India and lived during Akbar’s time. He learned Sanskrit and contributed to the translation of Hindu scriptures like Mahabharata into Persian. These scholars not only translated Sanskrit texts into Persian but also preserved Hindu philosophy for Muslim readers. They built bridges between Vedanta and Sufism, between Islamic and Indian civilizations. Their efforts were not just acts of linguistic skill, but signs of broad-mindedness, intellectual tolerance, and interfaith dialogue. They strengthened the roots of composite Indian culture. Final Thoughts Unfortunately, the noble tradition of learning Sanskrit and other languages among Muslim scholars has faded today. There is a need to revive this legacy. Madrassas should consider teaching Hindi and Sanskrit, so that young scholars can understand the faith and culture of their fellow citizens. If we want to study Hindu scriptures, we must learn Sanskrit. Historically, Muslim scholars have always supported the learning of languages. It is a fact that there was a time when Muslim scholars and Sufi saints actively studied Sanskrit to promote harmony in society. But now, religious institutions and spiritual centers show a lack of interest in this valuable tradition — which is deeply unfortunate. URL: 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

Emergency Regime And The Role Of RSS

By Ram Puniyani for New Age Islam 4 July 2025 This June (2025), the country did observe the 50th year of the Emergency which was imposed by Indira Gandhi in 1975. Lots have been written about this period when many democratic liberties stood suspended, thousands were jailed and the media was muzzled. This period is seen very differently by some Dalit leaders who recall the radical measures taken by Indira Gandhi in the previous decade like nationalisation of Banks and abolition of privy purses. Lots has already been written and to analyse that. (From Files) ---- On this occasion the Union Cabinet passed a resolution condemning that period and praising those who sacrificed opposing this event. It was resolved to “commemorate and honor the sacrifices of countless individuals who valiantly resisted the Emergency and its attempt at subversion of the spirit of Indian Constitution, a subversion which began in 1974 with a heavy-handed attempt at crushing the Navnirman Andolan and Sampoorna Kranti Abhiyan.” The BJP is putting heavy emphasis on its great role during the 21 months of that period. This matches with the claims of RSS that they were the major force opposing the emergency. Like most of its other claims this one is also devoid of any element of truth in this. The search of some of the serious journalist’s efforts and books by some has another tale to tell. Prabhash Joshi, one of the doyens of journalism wrote, “Balasaheb Deoras, then RSS chief, wrote a letter to Indira Gandhi pledging to help implement the notorious 20-point program of Sanjay Gandhi. This is the real character of the RSS…You can decipher a line of action, a pattern. Even during the Emergency, many among the RSS and Jana Sangh who came out of the jails gave Mafinamas (apology letters). They were the first to apologize… Atal Bihari Vajpayee was [most of the time in hospital]… But the RSS did not fight the Emergency. So why is the BJP trying to appropriate that memory?” He concludes that “they are not a fighting force, and they are never keen to fight. They are basically a compromising lot. They are never genuinely against the government”. TV Rajeswar, who served as Governor of Uttar Pradesh and Sikkim penned a book, ‘India: The Crucial Years” [Harper Collins] corroborated the fact that “Not only they (RSS) were supportive of this [Emergency], they wanted to establish contact apart from Mrs. Gandhi, with Sanjay Gandhi also”. While many socialists and communists were undergoing the prison sentence, the RSS cadres were restless to get released from the jail. Subramanian Swami of BJP in an article in The Hindu narrated the emergency story. (13 June 2000) he claimed that RSS chief Balasaheb Deoras and former Prime Minister AB Vajpayee betrayed the anti-Emergency movement by writing letters of apology to India Gandhi. “It is on the record in the Maharashtra Assembly proceedings that the then RSS chief, Balasaheb Deoras, wrote several apology letters to Indira Gandhi from inside the Yerawada jail in Pune disassociating the RSS from the JP-led movement and offering to work for the infamous 20-point program. She did not reply to any of his letters.” (The 20-point program and Sanjay Gandhi's five-point are cited by the Congress regime to justify the imposition of the Emergency, in its endeavour to Regenerate India) One of my friends, Dr. Suresh Khairnar, Ex President of Rashtra Seva Dal was also in jail during this time. When he saw the RSS cadres signing the mafinama, he was furious at this act of betrayal and confronted them. As per their style they said what they are doing is as per the path which was taken by Tatyarao (V D Savarkar). So true of the strategies of the Hindu nationalists! One also remembers that when A.B. Vajpayee was arrested in Bateshwar near Agra while overlooking the procession participating in Jungle satyagrah, which pulled down the Union Jack from the government building and hoisted tricolour. Vajpayee immediately wrote a letter and disassociated from the 1942 Quit India Movement. He got his release immediately. The followers of this ideology have been well characterized by Prabhash Joshi above. While the verbal aggressive language of theirs is so loud, the practice is totally different. When Vajpayee led the NDA Government in 1998, the human rights activists did feel the difference. So far many of the committed workers for human rights regarded Congress and BJP as two sides of the same coin. This period of their rule opened the eyes of many of us to the fact that BJP is a party with a difference. That was despite the fact that BJP on its own did not have the full majority that time. Now Modi has been in the saddle for nearly eleven years. In 2014 and 2019 he got full majority. And with this full majority; the true colors of their credentials are loudly apparent. While the Emergency imposed by Indira Gandhi was in accordance with the norms of the Constitution, now we are witnessing an ‘undeclared emergency’. In 2015, in an interview with Shekhar Gupta of Indian Express, none other than Lal Krishna Advani said, “Today it has been 40 years since the declaration of Emergency at that time. But for the last one year, an undeclared Emergency has been going on in India. (‘Indian Express’ dated 26-27 June 2015.) The freedom of expression has been totally muzzled. Many have been imprisoned for daring to speak the truth. Freedom of religion is going for a freefall. Justice is being overtaken by bulldozer justice. The intimidation and torture of minorities on the pretext of love jihad, cow-beef is abominable. Many eminent social activists have been put behind the bars in the Bhima Koregaon case. The Muslim activists like Umar Khalid, Gulfisha Fatima are incarcerated even though their cases are not coming up for hearing. The Corporate controlled media is ever ready to plead for the Governments policies and suppress the dissenting voices. While the Union Cabinet and RSS linked organizations are taking all the credit for resisting the emergency of 1975, the present regime is imposing the same by other means. The index of democracy on the global scale is constantly on the decline. There is a need to introspect and overcome the undeclared emergency which India is undergoing at present. URL: New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Bizarre Use Of Quranic Terminology Bunyan Al Marsoos By Pakistan In A Modern War Caused By Its Proxy Terrorism Is A Serious Insult To Islam And Its Traditions, NAI Editor Sultan Shahin Tells The UNHRC At Geneva

By Sultan Shahin, Founder-Editor, New Age Islam 3 July 2025 Full text of Oral Statement submitted by Sultan Shahin (Full name: Syed Sultan Ahmad Jilani), Special Representative of Asian-Eurasian Human Rights Forum (AEHRF) at 59th session of the Human Rights Council, 16 June to 11 July 2025, though it couldn't be delivered in person due to paucity of time allotted by the Council to NGOs on the list of speakers, on account of other pressing engagements. Item 9: ID with the SR on contemporary forms of racism, racial discrimination, xenophobia and related intolerance NGO: Asian-Eurasian Human Rights Forum (AEHRF) Date: 3 July 2025 Mr. President, The Resolution adopted by the General Assembly on 17 December 2024 [on the report of the Third Committee (A/79/456, para. 31)] 79/160 “acknowledges that discrimination based on race, ethnicity, religion or belief in all its forms and manifestations, including neo-Nazism, Islamophobia, Christianophobia and antisemitism, is a threat to social cohesion, not just to those racial and ethnic groups that are their direct target.” May I highlight the fact, Mr. President, that one of the signatories to the UN Human Rights Charter itself practices Islamophobia, Christianophobia, antisemitism and xenophobia in the form of a related intolerance of Hinduphobia too. On 09 August 2024, experts of the Committee on the Elimination of Racial Discrimination raised questions on Blasphemy Laws of Pakistan. Committee Expert and Country Rapporteur Mr. Yeung Sik Yuen said Blasphemy laws, which involved insulting the religion or religious figures, were a matter of great preoccupation in Pakistan. The Committee had received reports of persons belonging to ethnic minority groups being falsely accused of blasphemy or otherwise killed or physically attacked before fair trial, including five members of the Ahmadiyya community who were arrested under blasphemy charges in January 2023 for publishing and selling an alleged altered version of the Holy Quran. On Mar 26, 2025, The Human Rights Focus Pakistan (HRFP) released a damning report on the first quarter of 2025, spotlighting a sharp rise in victimisation rates and challenges faced by religious minorities like Christians, Hindus and Ahmadis in Pakistan. HRFP President Naveed Walter, said: "Religious minorities in Pakistan are easier targets for attacks, murders, blasphemy charges, abductions, forced conversions, and forced marriages." He pointed to a surge in incidents since January 2025, citing cases like Wasif Masih, Javed Masih, Ariha Gulzar, Shahnaz Bibi, Mehwish Nazir and so on. These also involved cases of abduction of young Hindu and Christian girls, forcible conversion to Islam and marriage with abductors. Farhan Javed Masih. (Christian Daily News-Morning Star News courtesy of family) ----- Fourteen-year-old Christian girl Ariha Gulzar ----- Also, Mr. President, a new form of Islamophobia was noticed being practiced by Pakistan recently. I would like to draw the attention of Islamic nations represented in the Council to the use of purely Islamic and Quranic terminology like Bunyan al Marsoos by Pakistan to describe a modern war caused by proxy terrorism. This is bizarre, to say the least, and a serious insult to Islam and its traditions. Even the Pakistani Islamist ideologue, Maulana Abul Ala Maududi, founder of Jamaat-e-Islami, and considered the father of Political Islam, refused to accept the Pakistani proxy terrorist incursion in the state of Jammu and Kashmir in 1947-48 as Jihad. He asked Pakistan to declare war against India and fight, if it wanted to capture the state that had legally acceded to India. Mr. President, Among the challenges of globalisation is the ease with which proxy wars can be waged by one nation against another through terrorism by non-state actors. While proxy wars in the Middle East and North Africa have attracted some international attention, South Asia has not. India has been facing such a proxy war and terrorist onslaught for the last 45 years. Now that the world has seen that proxy wars can turn into actual wars involving deadly modern, 5th generation fighter jets, between two-nuclear-armed nations, I hope the world community will pay urgent attention to the severe violation of human rights by proxy terrorist groups engaging in their nefarious activities in India. Thank you, Mr. President URL: https://www.newageislam.com/the-war-within-islam/quranic-terminology-bunyan-al-marsoos-proxy-terrorism-traditions/d/136067 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

What Piers Morgan Doesn’t Understand About Biblical Justice

By Naseer Ahmed, New Age Islam 3 July 2025 Ever since October 7, 2023, in every debate on the ongoing genocide in Gaza, Piers Morgan opens with the refrain: "Israel has a right and indeed an obligation to defend itself." To appear balanced, he adds that the only question that troubles him is “what is a proportional response?”—a question he never answers. Meanwhile, he energetically defends Israel’s actions and refuses to label its onslaught as genocide, offering the surreal justification: “Israel has the power to kill all the Palestinians but hasn’t done it.” He ignores the fact that Israel, like the proverbial chef boiling a frog, knows that the temperature must be raised slowly. An overt, immediate genocide would rouse the world’s conscience. A slow-motion one, couched in the language of self-defence and precision warfare by the “most moral army”, slips scrutiny. This rhetorical dance—affirming Israel’s right to self-defence while feigning moral perplexity—obscures a much older and clearer moral framework. That framework is found not in geopolitical talking points or selectively applied humanitarian law, but in the very scriptures that form the ethical foundation of Western civilisation. The Principle Is Clear: Measured Reciprocity Both the Torah and the Qur'an enshrine a universal rule of justice: you may retaliate, but only to the extent of the harm done to you—never more. This is not a vague ideal; it is a binding legal principle. "Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot" —Exodus 21:23–25 "O you who believe! Qisās (just retaliation) is prescribed for you in cases of murder: the free for the free, the slave for the slave, the woman for the woman..." —Qur'an 2:178 Contrary to modern misreading, this Qur'anic verse does not endorse class-based justice. It limits retaliation to exact equivalence—no escalation, no collective punishment, no innocent blood. It was a restraint on the tribal instinct to retaliate blindly and disproportionately. Not Transitional—but Timeless Some argue this ethic was transitional, suitable for a primitive age, but now outdated. The text says otherwise. The Qur’an affirms: "In the Law of Equality, there is life for you, O people of understanding." —Qur’an 2:179 This is moral deterrence and legal pragmatism. If your soldiers are killed, you may target enemy soldiers, not their children. If civilians are killed, a proportionate civilian response is permitted—but only to the degree of harm inflicted. If you exceed that limit, you become the aggressor. When Legal Justice Fails, Proportional Retaliation Applies The divine law is also realistic. In tribal or inter-state conflict, where no court can deliver the guilty, retaliation must be allowed—but still within strict bounds. If your civilians are killed and the perpetrators are protected by their community, you may strike back against their civilians—not out of vengeance, but to impose restraint. This may offend modern liberal sensibilities. Yet it is the only moral logic available when legal redress is impossible. It is not ideal—but it is better than lawless, disproportionate warfare. And this is precisely where modern states fail. Israel cannot bomb apartment blocks in Gaza because Hamas killed civilians in Israel. That is not proportionality; it is tribal vengeance of the kind both the Torah and Qur’an forbid. Nor can it justify killing thousands to capture or punish a few. Justice is not a numbers game. It is a matter of equivalence and moral targeting. Modern Hypocrisy vs. Scriptural Clarity When a powerful state kills hundreds of civilians, it is called “collateral damage.” When a militia kills civilians in response to that collateral damage, it is called “terrorism.” This is the moral double standard that sustains endless war. The scriptures are consistent: • No punishment beyond the crime • No killing of innocents • No escalation • No immunity for power But in practice, we see none of this. Siege tactics, airstrikes on schools, indiscriminate destruction—carried out in the name of “defence,” violating every principle of divine law. If the Torah and the Qur’an were heeded, these atrocities would end. Instead, power rewrites morality, and media personalities like Piers Morgan sanitise it. The Piers Morgan Charade: Condemnation as a Gatekeeping Ritual Morgan’s Favourite Trap Question Is: “Do You Condemn The Hamas Attack Of October 7?” If the guest refuses to give a simple “yes,” Morgan berates them, implying they support terrorism. Hamas must be called a terrorist group, never a resistance movement. That’s the ritual. No deviation permitted. It never bothers him that while Hamas reportedly killed 1,100 on one day, the IDF has killed Palestinians regularly—in far larger numbers. Entire neighbourhoods are flattened in periodic “lawn mowing operations.” Nor does he consider that Hamas acted during a narrow, one-time breach in Israel’s border defence—while Israel has the ability to strike Gaza at will, with drones, tanks, and F-16s, every single day. Once the guest condemns Hamas, the moral equation is complete. Israel’s assault becomes a just “response.” Then comes the most cynical line of argument: “Didn’t Hamas know what the Israeli response would be?” The logic is simple: Palestinians provoked their own slaughter. The real villain is not the hand that bombed the hospital, but the one that dared resist. Israeli spokespeople bolster this by quoting Hamas leaders who referenced Algeria’s long, bloody war of independence. “See? They want to be martyrs,” they say. “We’re just helping them.” Piers Morgan choreographs this entire charade while claiming to be fair. But it is not journalism. It is moral theatre—a scripted ritual in which the powerful are always justified, and the powerless are always to blame. The Real Question Isn’t “What Is Proportional?” The real question is: Are you punishing the guilty—and only the guilty—to the degree of their crime? And if the guilty are out of reach, are you retaliating in a morally sanctioned, equivalent manner? If the answer is no, then you are not defending yourself. You are committing a new crime. Conclusion: Justice Isn’t Complicated—It’s Just Inconvenient Both the Torah and the Qur’an provide a moral framework rooted in proportionality, restraint, and justice. When states abandon that framework, they do not become defenders of justice. They become aggressors wearing its mask. And when media figures like Piers Morgan perpetuate that illusion, they do not inform the public. They anaesthetise it. This is not complicated. It’s just unpopular to say when your allies are the ones breaking the law. But the truth is no less true because it is unwelcome. And justice does not vanish because powerful people talk over it. ---- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an independent researcher and Quran-centric thinker whose work bridges faith, reason, and contemporary knowledge systems. Through a method rooted in intra-Quranic analysis and scientific coherence, the author has offered ground-breaking interpretations that challenge traditional dogma while staying firmly within the Quran’s framework. His work represents a bold, reasoned, and deeply reverent attempt to revive the Quran’s message in a language the modern world can test and trust. URL: https://www.newageislam.com/interfaith-dialogue/piers-morgan-biblical-justice/d/136058 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

Malik al-Shu‘ara Abu al-Faiz Faizi’s Study of Religions

By Dr. Zafar Darik Qasmi, New Age Islam 3 July 2025 Abu al-Faiz Faizi was a scholar-poet who promoted interfaith harmony by translating Sanskrit religious texts into Persian and exploring common moral values across religions with tolerance, intellectual depth, and openness. Main Points: 1. Interfaith Study and Harmony: Faizi explored and respected various religious traditions—Islam, Hinduism, Buddhism, Jainism, Zoroastrianism, and Christianity—highlighting their shared ethical foundations such as truth, justice, and compassion. 2. Mastery of Sanskrit: Faizi learned Sanskrit and translated important Hindu texts like the Vedas, Upanishads, Bhagavad Gita, Mahabharata, and Lilavati, bringing them into the Islamic-Persian intellectual world. 3. Faizi remained rooted in Islam but researched other religions with academic fairness, rejecting sectarian bias and encouraging critical thought and cultural empathy. 4. Translation Legacy and Cultural Bridge: His translations of Lilavati, Nal-Daman, and Bhagavad Gita reflect a commitment to preserving knowledge and building bridges between Hindu-Muslim cultures during the Mughal era. ----- Malik al-Shu‘ara Abu al-Faiz Faizi (1547–1595) was a great poet, translator, scholar, and thinker. He was not merely a courtier of the Mughal emperor but also a representative of the Indo-Persian cultural tradition and an advocate of intellectual tolerance. His contributions still hold a significant place in the history of Urdu, Persian, and Hindi literature. Faizi made a remarkable impact on the literary and scholarly world. He authored several important works such as Sawāti‘ al-Ilhām, Mirāt al-Safā (a philosophical poem), Sharh-e-Kulliyāt-e-Jāmī, Masnavi ‘Alāmat, and Sulaiman o Bilqis. He also translated many religious and cultural texts from Sanskrit into Persian that were related to Hinduism, such as Kalilah wa Dimnah, Nal-Daman, and Lilavati. He also translated the Bhagavad Gita into Persian verse, and selected portions of the Atharva Veda and the Mahabharata. Thus, by learning Sanskrit, he engaged with Indian knowledge, civilization, and pluralistic values. Importantly, by translating masterpieces of Sanskrit literature like Kalilah wa Dimnah and Nal-Daman into Persian, he created a powerful example of intercultural harmony during the Mughal period. Recognizing his literary brilliance, Emperor Akbar honoured him with the title “Malik al-Shu‘ara” (King of Poets). Even today, Faizi is remembered for his knowledge, balanced approach, and scholarly contributions. Reasons for Faizi's Interest in the Study of Religions Abu al-Faiz Faizi’s work on comparative religion, interfaith dialogue, and study of religions is unique in its nature. Several reasons led to his deep interest in this field: 1. Close Association with Emperor Akbar’s Religious Policy: Faizi was among the prominent scholars in Emperor Akbar’s court. He fully supported Akbar’s policy of Sulh-e-Kul and secularism. Akbar had established a centre for interreligious dialogue and the study of religions, where scholars and spiritual thinkers from different faiths would engage in discussions. Faizi was one of the leading participants in this intellectual gathering. 2. Expertise in Sanskrit and Classical Languages: Faizi was not only well-versed in Arabic and Persian but was also a skilled scholar of Sanskrit. Since the sacred and cultural texts of Hinduism are primarily in Sanskrit, it is likely that Faizi had studied these sources directly and deeply. 3. Diplomatic Engagements: As a royal ambassador, Faizi came into contact with people of various ideologies, religions, and belief systems. His diplomatic role exposed him to diverse religious practices, which possibly encouraged him to study religions as a social and intellectual necessity. 4. Translation Work and Cultural Immersion: Faizi’s passion for religious studies was also driven by his translation work. While translating Hindu texts from Sanskrit to Persian, he naturally developed familiarity with Hindu religious thought and Indian traditions. 5. Scholarship and Visionary Mindset: Though Faizi was a celebrated writer and researcher, his literary talents were particularly visible in his Arabic works. His Quranic commentary, Sawāti‘ al-Ilhām, written entirely without dotted letters, is a brilliant example of Arabic literary excellence. At the same time, he was deeply rooted in Indian traditions and committed to the values of pluralism. His poetry reflects the cultural diversity of India and its colorful social fabric. These qualities made him a strong advocate of national and interfaith harmony, further motivating him toward the study of religions. Abu al-Faiz Faizi's Contribution to the Study of Religions The Quranic commentary "Sawāti‘ al-Ilhām" is considered the scholarly masterpiece of Abu al-Faiz Faizi’s intellectual life. It was written during the Mughal era, a time under Emperor Akbar when interreligious dialogue, philosophy, mysticism (Sufism), and theological discussions were widespread. Naturally, the social and cultural environment of that period influenced this Tafsir (commentary). This is why we find discussions in the work related to various religions and belief systems—clear evidence that Faizi had a deep understanding of the religions of his time. As a result, religious diversity and intellectual openness are clearly reflected throughout his work. Including inter -religious content in a Quranic commentary was, in itself, a bold and revolutionary step. In his Tafsir, Faizi includes a wide range of ideas and references related to different faiths: While interpreting Quranic verses, Faizi engages in comparative discussions using references from Hinduism, Buddhism, Zoroastrianism, and Greek philosophy. His approach is reconciliatory and research-based—he does not criticize other faiths but rather seeks to understand them through thoughtful analysis. Faizi also presents the concept of Unity of Religions in his commentary. According to him, all religions originate from a single divine source. He believes that the major world religions are simply different expressions of the same ultimate truth, shaped by differences in time and place. In Sawāti‘ al-Ilhām, Faizi explains the Quranic verses with a mystical and spiritual (Sufi) perspective. He tries to uncover the inner spiritual unity that connects all religions. At various points, his interpretations appear to be influenced by the Bhagavad Gita, Upanishads, and Sankhya philosophy, even though he does not explicitly name them. This shows his deep understanding of Sanskrit and Hindu philosophical thought. Faizi also emphasizes the moral similarities among religions. He highlights how all major religions uphold values such as justice, kindness, piety, and compassion. He uses Quranic verses to bring out these shared ethical foundations in order to promote dialogue between faiths. Furthermore, in this Tafsir, Faizi offers comparative analysis of Hinduism, Buddhism, Jainism, Zoroastrianism, Greek philosophy, Christianity, Judaism, and Islam. This clearly shows his commitment to the scholarly study of religions. Within the broader context of Akbar’s religious vision (Din-e-Ilahi), Faizi’s Tafsir promotes tolerance, acceptance, and interfaith understanding. He rejects sectarian prejudice and emphasizes reason and spirituality as the true foundations of religion. Thus, Sawāti‘ al-Ilhām is not merely a religious exegesis—it is a philosophical and intellectual document that provides deep insights into the efforts for interfaith harmony during the Mughal period. This work by Abu al-Faiz Faizi stands as clear evidence that Islamic tradition has always had space for dialogue, inquiry, and tolerance among religions. Scholars throughout history have contributed to this tradition and continue to do so. Even today, in an age where interfaith dialogue, religious tolerance, and intellectual openness are crucial, this Tafsir remains highly relevant and valuable. Hindu Religious Scriptures in the Thought of Abu al-Faiz Faizi. Abu al-Faiz Faizi, especially in his work Sawāti‘ al-Ilhām, offers valuable insights into the religious texts of Hinduism such as the Vedas, Upanishads, Mahabharata, Bhagavad Gita, and the Puranas. His balanced views and tolerant approach are clearly reflected in his discussions. Faizi explains that the Vedas are considered divine and sacred scriptures by the Hindus. He writes that the teachings in these texts are not only in harmony with reason and intuition but, in many places, align with the messages of divine scriptures. (Sawāti‘ al-Ilhām) According to him, the philosophical wisdom and cosmic principles found in the Vedas are astonishing for any intelligent mind and comforting for spiritual seekers. He further states: "The Vedas preach truthfulness, compassion, self-control, and spiritual purity—values that do not contradict the core teachings of any religion." Just as the Sufis perceive God’s presence in all things, Faizi notes that the concept of Brahman in the Vedas reflects a similar idea of Divine Unity—an expression of the ultimate reality. He acknowledges that the eternal truths in the Vedas align closely with pure intellect and spiritual intuition, offering light and guidance to any sincere seeker of truth, regardless of religion. (Sawāti‘ al-Ilhām) "The Hindu concept of ‘Paramatma’ (Supreme Soul) is quite close to the Islamic concept of Allah. Though the terminology and symbolism differ, the essence is the same." (Faizi, Tafsir Sawāti‘ al-Ilhām) Faizi on the Upanishads Faizi sees the teachings of the Upanishads as compatible with the ideas of Islamic Sufism, particularly the concept of Unity of Being (Wahdat al-Wujud). He observes that: The inner knowledge and spiritual mysteries discussed in the Upanishads are similar to Islamic mystical teachings, especially in the way they describe connecting the individual soul (Atma) with the Supreme (Paramatma). Their teachings on the impermanence of the world, self-discipline, and the quest for truth resonate with Islamic teachings on detachment and piety. The Upanishadic view that the soul is eternal, neither born nor dying, is also close to Islamic beliefs about the soul—if interpreted correctly and within proper context. Faizi believes that if Muslims and Hindus genuinely understand the spiritual depth of the Upanishads, they will find common ground in values like unity, ethics, and purity of the inner self. Faizi on the Mahabharata and Bhagavad Gita: Faizi praises the Mahabharata for its moral philosophy, saying it can serve as a code of ethics for nations. He describes the Bhagavad Gita as a scripture that radiates spiritual awakening. According to him: The Gita's teachings, such as performing one’s duty without attachment to the results, align with Islamic views on intention and sincerity. Its message that the entire universe is a manifestation of one supreme reality matches the Sufi idea of Tawhid (Oneness of God). Faizi believes that the Bhagavad Gita, Vedanta philosophy, and Islamic mysticism share many common principles and can serve as a bridge between religions. He emphasizes that Hindu religion is based on tolerance, patience, and truth, and that their Sadhus and Rishis are sincere seekers of truth. He writes: "If Hindus and Muslims try to understand each other’s religious language, they will realize that they are not enemies but simply two different interpretations of the same ultimate truth." He also notes that the Mahabharata is not just about the physical battle between good and evil, but also about the spiritual struggle within the soul. Faizi believes: "A Muslim who approaches the Mahabharata as a seeker of wisdom will find teachings that align with Islamic values of unity, justice, and self-purification." Translation of Hindu Scriptures One of Faizi’s most important contributions to the study of religions is his translation of key Hindu scriptures into Persian: He translated the Bhagavad Gita into Persian poetic form, which is still available on Rekhta. He also translated portions of the Mahabharata and the Atharva Veda. Translation of Nala-Damayanti (Nal Daman) A major achievement of Faizi is his translation of the story of Nala and Damayanti from Sanskrit into Persian. This story is derived from the Mahabharata and is one of the most celebrated tales in Hindu literature. Through this translation, Faizi built a cultural bridge between Hindu and Muslim traditions, symbolizing the Mughal era’s spirit of tolerance and intellectual openness. The Nal Daman is not just a romantic epic—it is a literary and spiritual masterpiece that showcases Faizi’s wisdom, broad-mindedness, and humanistic vision. This translation remains a valuable addition to Persian literature and continues to be important for literary studies, research, and interfaith dialogue even today. Faizi’s Persian Translation of "Lilavati" "Lilavati" is a famous and classical Sanskrit book on mathematics written by Bhaskaracharya (Bhaskara II), one of India’s greatest mathematicians of the 12th century. This book covers various mathematical subjects such as arithmetic, algebra, proportions, indices, algebraic equations, and problems related to time and distance. The book is named after Bhaskara’s daughter, Lilavati. According to tradition, he wrote this book to teach mathematics to his daughter. That is why the mathematical problems in it are presented in a very engaging, poetic, and simple style. This makes the text not just scientific but also literary and accessible. The Persian translation of this important mathematical text was done by Abu al-Faiz Faizi, a renowned scholar and poet of the Mughal court. Faizi’s translation brought this Sanskrit scientific treasure into the Islamic and Persianate intellectual world. Lilavati is not just a book on mathematics—it is a cultural and intellectual heritage that combines education, literature, logic, and science. Its value is not only historical, but it continues to hold relevance in modern academic and research contexts. Faizi’s Interfaith and Cross-Cultural Contributions In light of this work and many others, it can be confidently said that Faizi not only studied Semitic (Abrahamic) religions, but also non-Semitic (Eastern) religious traditions. He shared his thoughtful reflections on them, which clearly show that many social and moral values across religions are similar and shared. Such values—truth, compassion, tolerance, and ethical living—can help bring communities closer to one another, promoting a spirit of mutual respect and harmony in society. These values can be powerful tools for eliminating hatred and prejudice. While some may disagree with Faizi’s ideas or interpretations of religion, it is important to recognize that knowledge and research must always rise above religious or ideological bias. In the pursuit of truth, there is no place for discrimination or hostility. That is why Muslim scholars like Faizi, while deeply rooted in their own faith, also explored other religions with an open and academic mind. Faizi’s translation of Lilavati is an excellent example of this spirit of intellectual openness and interfaith understanding. His efforts reflect a broader commitment to preserving knowledge, promoting dialogue, and bridging cultures—something that remains deeply relevant even today. URL: https://www.newageislam.com/books-documents/malik-shuara-faiz-religions/d/136057 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Syed Jalaluddin Surkh-Posh Bukhari: The Red-Clad Luminary of Uch Sharif Who Illuminated South Asia’s Spiritual Landscape

By Adnan Faizi, New Age Islam 3 July 2025 Hazrat Syed Jalaluddin Surkh-Posh Bukhari was a 13th-century missionary, reformer, and scholar who transformed the religious and spiritual landscape of Sindh, Punjab, and Gujarat. Known for his red robe, divine insight, and lineage from the Prophet Muhammad, he became the founder of the Jalali branch of the Suhrawardiyya Sufi silsila. His legacy endures through descendants like Hazrat Jahaniyan Jahangasht and Hazrat Pir Shah Jewna, and in hundreds of shrines that still honor his name. Main Points: 1. 1.Hazrat Jalaluddin Bukhari spread Islam in Sindh, Punjab, and Gujarat. 2. Born in Bukhara in 1190, migrated to Uch in 1244 CE. 3. Descendant of Hazrat Imam Ali al-Hadi through Naqvi Syed line. 4. Known as "Surkh-Posh" for always wearing a red cloak. 5. Founder of Jalali branch of Suhrawardiyya; trained many saints. ----- Introduction Hazrat Syed Jalaluddin Surkh-Posh Bukhari (595 AH / 1190 CE) was a monumental figure in the spiritual history of South Asia. A saint, scholar, preacher, and reformer, he migrated from Bukhara to the Indian subcontinent and became instrumental in Islam’s spread in Punjab, Sindh, and Gujarat. As one of the “Chaar Yaar” of Indian Sufism, alongside Hazrat Baba Fareed, Hazrat Bahauddin Zakariya and Hazrat Lal Shahbaz Qalandar, his spiritual light still radiates through countless disciples and shrines. Honoured with multiple titles by devotees and chroniclers, he was not only a man of miracles but a thinker who balanced knowledge and mysticism with public service. Titles and Honorifics Hazrat Jalaluddin was honoured with many Laqabs (titles) during and after his life, reflecting his spiritual status, lineage, and character. Among the titles associated with him are: Surkh-Posh – “The Red-Clad One,” due to his lifelong habit of wearing red garments, symbolizing divine jalal (majesty). Syed al-Sufiya – Acknowledging him as the leader of Sufis during his time. Qutb-e-Uch Sharif – The spiritual axis of the sacred city of Uch Sharif. Taj-ul-Awliya, Imam-e-Sadiq, Mir Surkh, and Da‘i-e-Kamil – each title reflecting his excellence in different aspects of spiritual leadership, truthfulness, outward appearance, and missionary work. These titles were bestowed by both contemporaries and later generations who were deeply influenced by his scholarship, character, and miracles. Migration and Preaching Mission Hazrat Jalaluddin was born in Bukhara in 1190 CE. Trained in Qur’an, Hadith, Fiqh, and Sufi philosophy, he was recognized early on for his command over both outward knowledge and inner mystical insight. As political unrest grew in Central Asia and disagreements arose within his family, he migrated to South Asia in search of spiritual and communal peace. His first settlement was in Bhakkar, followed by a permanent shift to Uch Sharif in 1244 CE. Here, he founded a Khanqah and dedicated himself to the reformation of society. He reached out to the masses in their own languages, addressing social injustices while promoting spiritual purification. Hazrat Jalaluddin focused his Da’wah on the tribal regions of Punjab and Sindh. He is credited with the conversion of many tribes such as Soomro, Samma, Sial, Chadhar, Warar, and Daher. His approach was inclusive and compassionate, relying on sincerity and spiritual magnetism rather than polemics or political support. Family Life and Descendants Hazrat Jalaluddin was married three times. His family was central to the continuation of his spiritual lineage. His first wife, Bibi Fatima, bore him two sons: Hazrat Syed Ali and Hazrat Syed Ja‘far. Both remained in Bukhara and carried forward his religious legacy there. His second wife, Bibi Zainab, was the mother of Hazrat Syed Sadruddin Muhammad Ghaus. From this line came the notable saint Hazrat Pir Shah Jewna of Kannauj, one of the most influential Sufis of North India. His third wife, Bibi Zahida, gave birth to Hazrat Syed Bahauddin Masoom and Hazrat Syed Ahmad Kabir. Hazrat Syed Ahmad Kabir became the father of the renowned traveler-saint Hazrat Syed Jahaniyan Jahangasht, who further spread his grandfather’s teachings across the Islamic world. Each of these sons either became spiritual leaders or passed on the lineage through which hundreds of Dargahs and Khanqahs operate today. Many of his descendants known as Jalali Syeds—are still found across Punjab, Sindh, Gujarat, Bareilly, Amroha, and even parts of Turkey. Ancestry and Lineage Hazrat Jalaluddin belonged to the noble Naqvi Syed family, tracing his lineage directly to the Prophet Muhammad through Hazrat Imam Ali al-Hadi. His father, Syed Ali al-Husaini, was a religious scholar in Bukhara. His simplified family lineage is as follows: Prophet Muhammad (Pbuh) Hazrat Imam Ali ibn Abi Talib Hazrat Imam Husayn ibn Ali Hazrat Imam Zayn al-Abidin Hazrat Imam Muhammad al-Baqir Hazrat Imam Ja‘far al-Sadiq Hazrat Imam Musa al-Kazim Hazrat Imam Ali al-Ridha Hazrat Imam Muhammad al-Jawad Hazrat Imam Ali al-Hadi Hazrat Syed Ja‘far Hazrat Syed Ali al-Asghar Hazrat Syed Abdullah Hazrat Syed Ahmad Hazrat Syed Mahmood Hazrat Syed Muhammad Abu al-Fateh Hazrat Syed Ja‘far Hussain Hazrat Syed Ali al-Moeed Hazrat Syed Jalaluddin Surkh-Posh Bukhari Teachings and Mystical Philosophy Hazrat Jalaluddin was an adherent of the Suhrawardi Sufi order but contributed to it a distinct branch known as the Jalali Silsila. His teachings emphasized the union of outward knowledge ('Ilm) and inward purification (Tasawwuf), aiming to form complete human beings who could live ethically and spiritually in the world. He discouraged excessive asceticism and instead advocated for spiritual presence within society. His motto was that real Faqiri is to live among people while remaining inwardly detached. He encouraged Sufis to serve the poor, educate the illiterate, and be models of compassion. His core teachings included: Fuqr with Knowledge: Fuqr (spiritual poverty) must not be ignorant. Without knowledge, Faqr turns into chaos. Without Faqr, knowledge becomes pride. Zuhd and Taqwa: He urged his disciples to live simple, pious lives rooted in taqwa (God-consciousness). Dhikr and Inner Discipline: He promoted silent and vocal remembrance of Allah as a constant spiritual exercise. Service to All: Spirituality, in his eyes, was meaningless if not directed toward helping the oppressed, the sick, and the downtrodden. His teachings left a deep impression not only on his direct disciples but also on the regional culture. He is remembered as a saint who brought dignity to the Sufi path and who practiced what he preached. Disciples and Khalifas Hazrat Jalaluddin’s disciples, or Mureeds, carried forward his vision and teachings across South Asia. Among his most prominent spiritual successors were: Hazrat Syed Jahaniyan Jahangasht – his grandson, famous for traveling across the Islamic world and performing 36 Hajj pilgrimages. Hazrat Makhdum Shah Daulah – a key figure in Bengal, martyred while spreading Islam. Hazrat Pir Shah Jewna – his great-grandson, who established spiritual centers in Kannauj and beyond. Other known disciples include: Hazrat Shaykh Abdul Karim Multani Hazrat Maulana Kamaluddin Lahori Hazrat Syed Muhammad of Cambay Hazrat Qazi Sharfuddin Sindhi Hazrat Sufi Shah Ruknuddin Uchwi Hazrat Fakhruddin of Bahawalpur Each played a role in spreading the Jalali teachings and establishing dargahs and khanqahs in new regions. Death and Mausoleum Hazrat Jalaluddin passed away in 690 AH (1290 CE) in Uch Sharif. Initially buried near the Ghaggar-Hakra river, the site was shifted several times due to flooding. His final resting place was stabilized in 1670 CE when Nawab Bahawal Khan constructed a grand brick mausoleum with Multani blue tilework and a mosque. The tomb is notable for its carved wooden pillars, detailed inscriptions, and spiritual atmosphere. It remains the spiritual heart of Uch Sharif and a key pilgrimage site. Urs and Continuing Legacy Hazrat's Urs is celebrated every year during the Islamic month of Zilhaj or Chaitra in the Hindu calendar. The festival lasts seven days and includes qawwali sessions, dhamaal, communal langar, and recitations of his sayings and miracles. Hazrat Syed Jalaluddin Surkh-Posh Bukhari’s descendants continue to serve as custodians of his shrines. His teachings still inspire Sufi orders across the region. His red cloak symbolizing spiritual passion remains the hallmark of the Jalali Sufi lineage. He stands remembered not just as a preacher, but as a civilizer of hearts and societies a saint whose light continues to burn centuries after his physical departure. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/hazrat-jalaluddin-surkh-posh-bukhari-uch-sharif-spiritual/d/136065 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Al Shifa Bint Abdullah: A Trailblazer in Education, Medicine, and Governance

By Afroz Khan, New Age Islam 3 July 2025 Al Shifa Bint Abdullah, a pioneering woman in Islamic history, was the first female teacher, doctor, and finance minister. Educated in calligraphy and naturopathy, she taught literacy and medicine, notably to Hafsa (R.A.). Appointed by Caliph Umar, she managed Medina’s market, ensuring fair trade, exemplifying women’s empowerment in Islam. Main Points: 1. Al Shifa taught literacy, including to Hafsa, wife of Prophet Muhammad (PBUH). 2. Skilled in naturopathy, she treated ailments and earned the title "Al Shifa" (healer). 3. Appointed by Caliph Umar to oversee Medina’s market. 4. Learned calligraphy and Ruqya from her parents, sharing knowledge widely. 5. Trusted by Prophet Muhammad ( PBUH ) Discussed business and Islamic affairs, reflecting her sharp intellect. ------ Al Shifa Bint Abdullah is described as a woman in Islamic history who was the first in many fields. The first female teacher, the first female doctor, the first female finance minister. Yes, Al Shifa Bint Abdullah is remembered for the firsts in the above mentioned works. Al-Shifa Bint Abdullah's father was Abdullah ibn Abd Shams and her mother was Fatima bint Wahb. She was a member of an elite Quraish tribe in Mecca. Al Shifa was married to a nobleman Abu Hathma ibn Hudhaifa, they had two sons Suleiman and Masrooq. Al Shifa's father paid special attention to the education of all his children and taught them calligraphy along with reading and her mother taught them the art of Ruqya (natural medicine). Al Shifa was a woman of sharp intellect, she absorbed the education provided by her parents well and used it to educate many others. When Prophet Muhammad (PBUH) started preaching Islam, Al Shifa was one of the first people to accept Islam. After accepting Islam, when Prophet Muhammad (PBUH) migrated to Medina, she also joined him. As A Teacher Education has always been emphasized in Islam. According to Islamic belief, "The best charity is when a Muslim acquires knowledge, then he teaches it to his fellow Muslim." (Sunan Ibn Majah) The above statement was proved meaningful by Al Shifa bint Abdullah in her life. At a time when the number of literate people in Arabia was negligible. The medium of education used to be oral and knowing how to write was a rare quality, she was one of the few literate people who knew how to read and write and along with this she used to share her knowledge with others and educate people. Among the people she educated was Hafsa bint umar (wife of Prophet MUHAMMAD PBUH) who later became her close friend, As A Doctor Al Shifa Bint Abdullah was a knower of naturopathy. At that time medical science was not so well organized but still Al Shifa Bint Abdullah was able to treat any disease on the basis of her naturopathy knowledge. Due to her dedication towards treatment and medical knowledge, she became a woman to receive the title of "Al Shifa".(healing or cured). Once Hafsa (R.A.) was with AL Shifa when Prophet Muhammad (PBUH) came to her and said to Al Shifa “Will you not teach (Hafsa R.A.) to treat ant bites (skin eruptions) as you have taught her to write?” (Sunan Abu Dawood) From this incident we come to know that Prophet MUHAMMAD (PBUH) also used to trust her medical knowledge, this is the proof of the authenticity of her medical knowledge. Just like he taught Hafsa (R.A.) to read and write, he also imparted knowledge of natural medicine to Hafsa (R.A.), who later became the head of health and safety in Basra, Iraq. Management Skills While living in Medina, she started studying Islamic law and Islamic affairs in depth. Her house was situated between the market and the mosque in Medina. Prophet Muhammad (PBUH) used to visit her often and used to have deep discussions with her on many matters. Al Shifa Bint Abdullah also had a very deep understanding of business matters and hence used to discuss business matters with her often. First Female Finance Minister When Umar ibn Khattab became the Caliph, he was impressed by Al Shifa's management skills and understanding of business matters and entrusted her with the responsibility of handling the economy in Medina. Thus she became the first female official to receive an official appointment by Umar Al Khattab. She was appointed as the officer and controller of the market of Medina so that she could ensure that the trade in the market was being done fairly and within the ambit of the laws. Al Shifa used to ensure that the trade in the market was not unfair in any way nor was there any discrimination or fraud with anyone. Al Shifa is indeed the most authentic example of women empowerment. By playing many roles in her lifetime in an excellent manner, she has proved that the skill and knowledge of women is in no way less. In Islam, the role of women in every field has been appreciated and they have also been provided better opportunities. No kind of restriction has been imposed on women. Islam is a religion with progressive ideas which provides equal opportunities to women. ----- Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education URL: https://www.newageislam.com/islamic-personalities/shifa-abdullah-education-medicine-governance/d/136064 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

It's Often Better Not To See An Insult Than To Avenge It

By Sumit Paul, New Age Islam 3 July 2025 One thing remarkable about Poona is its obvious intellectual aura and ambience which other cities in India, even Calcutta, seriously lack. There're literary groups in Poona that celebrate and discuss the books and views of the great writers, poets, actors and intellectuals. July 3 is Franz Kafka's birth anniversary ----- Now Kafka week is going on. Franz Kafka was born on July 3, 1883. He was a German-speaking Bohemian Jewish novelist, short-story writer, and one of the major figures in 20th century literature. Thoughts and books of Kafka are being discussed. Some of his famous and most profound observations are: The truth is never too late, even if too hard to bear. The truth is never too late, even if too hard to bear - this phrase is a reminder that sometimes the truth can be painful, and that it may be easier to ignore or deny it. However, the truth will always come out in the end. No matter how hard the truth might be to accept, we must confront it and deal with it if we are to move forward. It is better to face the truth and learn from it, than to be stuck in denial and pretend it is not there. Ultimately, the truth may be hard to take, but it is never too late. The impact and acceptance of truth could be disconcerting but it's not just necessary, it's imperative. Urdu short story writer Rajinder Singh Bedi aptly said, "Jitni Takleefein Hain Woh Haqeeqat Ko Maan-Ne Se Pahle Ki Hain. Haqeeqat Se Do-Chaar Hone Ke Baad, Dil Aur Dimagh Ko Badi Raahat Milti Hai" (All troubles are prior to accepting the truth. Once you face it, the heart and mind feel relaxed). One more aphorism of Kafka that's often quoted is: "The way you see people is affected by how you treat them." This quote emphasizes the importance of treating others with respect and kindness. The way we see people is often influenced by the way we treat them; if we are kind, generous, and understanding, we will tend to look at them in a positive light. Conversely, if we approach people with suspicion and contempt, we can quickly develop a negative opinion of them. Simply put, how we treat people can directly impact how we view them, and thus it is wise to remember this quote when interacting with others.The great Persian sage Shaikh Sadi put it so succinctly in his book, 'Gulistan' : " Your behaviour towards others speaks more about you than about those you're interacting with." In other words, our likes, dislikes, prejudices and fondness are indicative of our social intercourse. One more fabulous quote of Kafka is: " By boasting, we can only win a moment's satisfaction: others will soon realize that we are as ignorant as they are." This quote talks about the futility of boasting as a way of showing off one's knowledge or possessions. Boasting may bring a person a moment's satisfaction, but ultimately it will be revealed that this person is just as ignorant as the people they are trying to impress. Boasting should not be seen as a sign of strength, because in reality it is a sign of insecurity and fragility. When someone reveals the limits of their knowledge, it is more honest and authentic. By being honest and humble, one can create genuine relationships that are built on trust, rather than false pretences. Remember, when all are equally mediocre, trying to show one's superiority is stupidity. People hate the most / Those who always boast. And the icing on the cake is: " It's often better not to see an insult than to avenge it." This is a very sagacious piece of advice. This quote speaks to the idea that it is often better to ignore an insult than to seek revenge. When we choose to ignore an insult, we are refusing to give it the power it seeks. Instead, we are opting to show strength and resilience in the face of an unfair situation. Seeking revenge can be emotionally exhausting, and we often inflict more harm upon ourselves in the process, therefore it is often better not to see an insult than to avenge it. Ultimately, this quote reflects the idea that it is better to take the higher road, put our energy into something more constructive, and not let someone else's words affect our own peace of mind. We feel insulted and humiliated only when we allow ourselves to be affected by people's words, comments, sarcasm and jeers. No one can insult you without your consent! Yours truly badly needs to imbibe and internalize the transformative spirit of this emphatic quote. ----- 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/insult-avenge/d/136056 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Dynamic Nature of Spiritual Enlightenment Across Religious Traditions

By Adis Duderija, New Age Islam 2 July 2025 Spiritual enlightenment is a concept that transcends cultures, religions, and philosophies. Yet, despite its universal appeal, the understanding of enlightenment varies significantly across different traditions. It is crucial to approach these diverse interpretations not as static definitions but as dynamic, evolving concepts that reflect the lived experiences of individuals and communities. This brief piece explores the multifaceted nature of enlightenment in major religious traditions, including Sufism, Buddhism, Hinduism, Christianity, and secular philosophies, highlighting their dynamic characteristics. Sufism: The Inner Journey Sufism, the mystical branch of Islam, illustrates the dynamic nature of spiritual enlightenment through its emphasis on personal experience and inner transformation. Sufi practitioners seek a direct relationship with the Divine, often expressed through poetry, music, and dance. The aim is to move towards ever better approximations of human completeness (Insan al kamil) that should be considered as being never final. Buddhism: An Ongoing Path to Nirvana Buddhism offers another rich example of the dynamic nature of enlightenment through its concept of Nirvana. Unlike a destination, Nirvana is understood as a process of awakening that involves continuous self-discovery and ethical living. Practitioners engage in meditation, mindfulness, and ethical conduct, recognizing that enlightenment, or "Bodhi," is not a singular event but a series of realizations that deepen over time. The Buddha’s teachings emphasize the Four Noble Truths and the Eightfold Path as guiding principles rather than rigid doctrines. This adaptability allows individuals to interpret and apply these teachings in ways that resonate with their unique experiences, illustrating the fluidity of enlightenment. Hinduism: The Many Paths to Moksha In Hinduism, the concept of Moksha—liberation from the cycle of birth and rebirth—can also be seen as dynamic. The Bhagavad Gita presents various paths (Karma, Bhakti, Jnana) toward enlightenment, illustrating that individuals can find their way through different practices and beliefs. The story of Arjuna’s moral struggle and Krishna’s guidance highlights that enlightenment is not a one-size-fits-all journey. The teachings encourage flexibility in spiritual practice, allowing adherents to adapt their understanding of Moksha based on personal growth and evolving circumstances. Furthermore, the concept of the eternal soul (Atman) suggests that enlightenment is an ongoing exploration of one’s true self. The realization of Atman as one with Brahman (the ultimate reality) unfolds through life experiences, reflecting a dynamic interplay between the individual and the cosmos. This perspective fosters a sense of continual growth and transformation, reinforcing the idea that spiritual enlightenment is never static. Christianity: The Journey of Faith In Christianity, spiritual enlightenment is often associated with the idea of salvation and the transformative power of faith. However, different denominations interpret this journey in varied ways. For example, the Catholic tradition emphasises sacraments and the communal aspect of faith, while Protestantism often focuses on individual interpretation of the Bible and personal relationship with God. This diversity reflects a dynamic understanding of enlightenment as a relationship that evolves through spiritual practices, communal worship, and personal experiences. The writings of mystics such as Teresa of Ávila and John of the Cross illustrate the dynamic nature of spiritual enlightenment within Christianity. Teresa’s “Interior Castle” depicts the soul’s journey through various stages of prayer and self-discovery, emphasizing that each stage offers new insights and depths of understanding. John of the Cross’s concept of the “dark night of the soul” suggests that periods of spiritual desolation can lead to profound enlightenment, further underscoring the idea that the path to enlightenment is not linear but rather a complex, dynamic process. Secular Philosophies: The Search for Meaning In secular philosophies, particularly existentialism, the search for meaning is inherently dynamic. Thinkers like Jean-Paul Sartre and Viktor Frankl emphasize that individuals create their own meaning through choices and experiences. Enlightenment, in this context, is not about adhering to a predefined set of beliefs but rather about navigating the complexities of existence and forging one’s path. Sartre’s assertion that “existence precedes essence” speaks to the fluidity of identity and understanding, highlighting that enlightenment evolves through personal engagement with the world. Similarly, in the realm of psychology, figures like Carl Jung and Abraham Maslow illustrate a dynamic understanding of enlightenment through self-actualization. Jung’s exploration of the unconscious and the process of individuation emphasizes that enlightenment is a journey of integrating various aspects of the self, shaped by ongoing experiences and reflections. Maslow’s hierarchy of needs culminates in self-actualization, suggesting that the pursuit of enlightenment is a lifelong endeavour that adapts to changing circumstances and personal growth. Across various religious and philosophical traditions, the concept of spiritual enlightenment is best understood as a dynamic, evolving process rather than a static endpoint. Sufism, Buddhism, Hinduism, Christianity, and secular philosophies all provide unique insights into how individuals navigate their spiritual journeys. By embracing the dynamic nature of enlightenment, we can appreciate the richness of diverse perspectives and recognize that the quest for meaning and understanding is a shared human experience. This dynamic understanding invites individuals to remain open to new insights, experiences, and interpretations, fostering a more inclusive and compassionate approach to spiritual exploration. As we engage with these diverse traditions, we come to realize that enlightenment is not a singular event or destination but a continuous journey shaped by our experiences, relationships, and reflections. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/interfaith-dialogue/nature-spiritual-enlightenment-religious-traditions/d/136048 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

Anti-Patriarchal Resonances in Hadith Literature: Recovery of the Prophetic Ethos of Gender Justice

By V.A. Mohamad Ashrof, New Age Islam 2 July 2025 The interpretation of Islamic scripture, particularly the vast and intricate corpus of Hadith—the recorded sayings, actions, and tacit approvals of the Prophet Muhammad—has, for much of history, been refracted through a patriarchal lens. This interpretive framework, often shaped by the socio-cultural norms of post-prophetic societies rather than the pristine ethos of the revelation itself, has frequently been marshalled to construct and reinforce systems of male authority, circumscribe female agency, and codify gender-based hierarchies as divinely ordained. This has led to a widespread perception, both within and outside Muslim communities, that the tradition is inherently and irredeemably patriarchal. However, such a conclusion arises from a hermeneutic of submission to historical patriarchy, not from a critical engagement with the sources themselves. A dedicated re-examination, informed by what can be termed an anti-patriarchal mind-set—one that consciously seeks to identify and dismantle hierarchical, oppressive, and unjust gender structures—reveals a profound and persistent counter-narrative embedded within the very fabric of the Hadith literature. This paper will argue that the Hadith corpus, when read in concert with the overarching Quranic principles of justice ('Adl), compassion (Rahmah), and the inherent dignity of all humanity (Karamah), contains significant anti-patriarchal resonances. These are not isolated anomalies or mere acts of personal kindness, but are, in fact, foundational elements of the prophetic Sunnah (normative practice) that actively contest assumptions of inherent male superiority, advocate for profound reciprocity in spousal relations, normalize and dignify male participation in the domestic sphere, and unequivocally affirm the theological, social, and legal rights of women. This hermeneutical project is not an anachronistic imposition of modern feminist values onto a pre-modern text. Rather, it is an act of recovery, an excavation of the emancipatory potential that resides within the tradition itself. By meticulously highlighting these often-overlooked or marginalized textual moments, we can reconstruct an Islamic ethical framework that fundamentally challenges rigid patriarchy. This framework demonstrates with compelling evidence that the Prophetic example and the lived reality of the early Muslim community contained potent and transformative seeds of gender justice, offering a powerful resource for contemporary Muslims striving to build equitable societies. To achieve this, this paper will be structured around several key thematic areas where the anti-patriarchal thrust of the Hadith is most evident. First, it will explore the deconstruction of gendered labour through the Prophet’s active and consistent participation in domestic work, thereby challenging the public/private and male/female dichotomies that underpin patriarchal systems. Second, it will analyse the dynamics of the marital relationship, showcasing how prophetic practice and the conduct of early companions modelled reciprocity, mutual consultation, and female assertiveness, directly confronting norms of unilateral male authority. Third, the paper will examine the robust evidence for women's public voice, intellectual authority, and civic participation, demonstrating a model of community life where women were active agents in shaping theological and legal discourse. Finally, it will delve into the profound theological transformation articulated by figures like 'Umar ibn al-Khattab, whose personal journey from a pre-Islamic patriarchal mind-set to an Islamic recognition of women’s divinely-ordained rights encapsulates the revolutionary impact of the faith. By synthesizing the arguments, evidence, and documentation from these domains, this paper will present a coherent and comprehensive case for the powerful anti-patriarchal ethos that animates a significant portion of the Hadith literature. Theoretical Framework: An Anti-Patriarchal Hermeneutic Before proceeding to the textual analysis, it is imperative to establish the theoretical framework guiding this inquiry. The interpretive lens one brings to a text fundamentally shapes the meaning that is derived from it. For centuries, the dominant hermeneutic applied to Islamic texts concerning gender was patriarchal, assuming male authority as the default and interpreting ambiguous texts in a manner that reinforced this hierarchy. An anti-patriarchal hermeneutic, in contrast, proceeds from a different set of foundational assumptions, rooted in the core message of the Quran itself. This hermeneutic is premised on the Quran's unequivocal declaration of the spiritual equality of all human beings. The famous verse in the Quran states that all of humanity was created from a single pair, male and female, and made into nations and tribes to know one another, with the noblest in the sight of God being the most righteous (49:13). This verse dismantles any ontological basis for racial, tribal, or gender-based superiority. Furthermore, the Quran explicitly lists believing men and believing women side-by-side, promising them identical spiritual rewards for identical virtues, from submission and faith to charity and chastity (33:35). As Islamic feminist scholar Asma Barlas argues, the Quran's "radical reconceptualization of God" as utterly transcendent, beyond gender, form, or human-like attributes, is the ultimate theological undoing of patriarchy, which often relies on projecting masculine characteristics onto the divine to sacralise male authority (Barlas, p.134). Therefore, an anti-patriarchal hermeneutic uses these overarching Quranic principles of justice ('adl), equity (qist), and human dignity as the ultimate criterion (al-furqan) for interpreting the Hadith. When a Hadith appears to contradict this clear Quranic ethos, the hermeneutic demands critical scrutiny. This does not mean summarily rejecting Hadith, but rather engaging in a deeper analysis of its context, authenticity, language, and its relationship to the broader corpus of revelation. As Amina Wadud posits in her ground-breaking work, the Quran must be read holistically, allowing its universal principles to inform the interpretation of its particular rulings (Wadud, p.9-10). The same principle applies to the relationship between the Quran and the Hadith; the latter must be understood as an elaboration and practical embodiment of the former, not as a contradiction of it. This approach actively resists the tendency to universalize culturally specific or context-bound statements. It recognizes that the Prophet Muhammad was legislating and guiding a community in a specific time and place, and his words often addressed particular situations. The task of the interpreter is to discern the underlying universal principle from the specific historical application. For example, a command given to a 7th-century Arabian audience might have a surface meaning tied to that context, but its underlying objective—promoting justice, preventing harm, ensuring fairness—is timeless. An anti-patriarchal hermeneutic seeks to recover and apply that timeless objective. It is, in essence, a search for the most just and equitable reading of the tradition that the texts themselves will allow, grounded in the belief that God’s message is ultimately one of liberation and justice for all of humanity. Deconstructing Domesticity: The Prophetic Model of Shared Labour A foundational pillar of virtually all patriarchal systems is the rigid gendering of labour and space. This system creates a dichotomy between the "public" sphere of politics, commerce, and authority, designated as male, and the "private" or "domestic" sphere of household maintenance and caregiving, relegated to women. This division is never neutral; the male, public sphere is valorised and associated with power, while the female, domestic sphere is devalued, rendered invisible, and seen as subordinate. The Prophet Muhammad’s personal example, as meticulously recorded in the Hadith, serves as a powerful and direct assault on this patriarchal construct. Through his consistent and unremarkable participation in household tasks, he modelled an ethic of shared responsibility that dissolved the artificial boundary between male leadership and domestic life. The most vivid and widely cited testimony comes from his wife, Aisha, a key authority on his private life. When asked what the Prophet did at home, her answers paint a picture of a man fully integrated into the fabric of his household. In a narration recorded in the Musnad of Imam Ahmad, she states, "He was like any other human being: he would clean his clothes, milk his ewe and serve himself" (Ahmad, Musnad 6:256; al-Albani, Silsila Sahiha 671). The phrasing here is profoundly significant. By describing him as "like any other human being", Aisha (R) normalizes these activities. She frames them not as extraordinary acts of condescension from a great leader, but as the ordinary, necessary tasks of human life that are incumbent upon everyone. This implicitly refutes the patriarchal notion that certain individuals, by virtue of their gender or status, are exempt from the labour of self-sufficiency and household maintenance. Another, more detailed narration, also in the Musnad of Ahmad, specifies that the Prophet would "sew his own clothes, mend his own shoes and do whatever other work men do in their homes" (Ahmad, Musnad 6:121; al-Albani, Sahih al-Jami' 4927). The act of sewing and mending is particularly subversive. These were tasks almost universally associated with women in his socio-historical context. By performing them himself, the Prophet directly challenged and blurred the lines of gendered labour. The concluding phrase, "whatever other work men do in their homes," is a subtle but powerful critique. It suggests a reality where men were involved in domestic work, countering a revisionist history that might seek to erase male participation in the home entirely. It presents an integrated model of life where work is defined by need, not by gender. The consistency of this practice is confirmed in a famous Hadith from Sahih al-Bukhari. Al-Aswad ibn Yazid, a prominent early scholar, made a point of asking Aisha directly: “What did the Prophet, peace and blessings be upon him, do when he was with his family?” Her reply was unequivocal and concise: “The Prophet would be in the service of his family, doing household chores, and when the time for prayer came, he would go out” (Bukhari 644). The Arabic phrase Fi Mihnat Ahlilihi is potent; it translates literally as being "in the profession" or "in the labour" of his family. It denotes a consistent state of being, an active and ongoing engagement, not an occasional helping hand. The juxtaposition of this service with the call to prayer is also critical. It shows that his domestic responsibilities were his default state, from which he would depart only for the obligatory public ritual of prayer. This hierarchy of priorities—service to family as the norm, interrupted by public worship—inverts the patriarchal model where a man’s public life is his primary identity and his involvement at home is secondary or optional. As Kecia Ali astutely notes in her analysis, these actions by the Prophet "disrupt conventional expectations of masculine behaviour" (Ali, p.78). In the tribal context of 7th-century Arabia, where masculinity was often performed through martial valour, poetic prowess, and public authority, the image of the leader of the community quietly mending his own shoes is a radical redefinition of power. It disassociates leadership from domination and exemption, and re-associates it with humility, service, and self-reliance. This prophetic model provides a powerful theological and ethical resource for challenging contemporary patriarchal norms that continue to burden women with the entirety of the "second shift" and devalue the essential labour of maintaining a home and raising a family. It establishes a Sunnah of domestic partnership, a prophetic precedent for a masculinity that is not threatened by, but is in fact enhanced by, its active participation in the full spectrum of human life. Recalibrating the Marital Dyad: From Hierarchy to Reciprocity The marital relationship is a critical site for the construction and maintenance of patriarchy. It is within the institution of marriage that norms of male dominance and female submission are often most intensely codified and enforced. Here again, the Hadith literature provides a wealth of counter-narratives that challenge the model of a hierarchical, authoritarian marriage, instead promoting a vision of partnership based on mutual rights, reciprocity, compassion, and even a validated space for female assertiveness. The life of the second Caliph, 'Umar ibn al-Khattab, a man known for his formidable personality and pre-Islamic patriarchal disposition, provides some of the most compelling evidence for the transformative power of the Islamic message on this front. A famous and instructive anecdote, cited by Mazheruddin Siddiqi, recounts a man who, frustrated with his wife's sharp tongue, went to 'Umar's house to seek the Caliph's intervention and recourse. Before he could knock, he overheard 'Umar’s own wife speaking loudly and sharply to him. The man, disheartened, turned to leave, thinking that if the mighty Caliph faced the same domestic challenge, he could surely offer no help. 'Umar, noticing the man's retreat, called him back. Upon hearing the reason for his visit, 'Umar offered a perspective that is remarkable in its acknowledgment of his wife's uncompensated labour and his own dependence on her: "'[My wife] cooks my food, washes my clothes and suckles my children, thus relieving me of the necessity of employing a cook, a washer man and a nurse, although she is not in the slightest degree responsible for this? Not only that, I enjoy peace of mind on account of her and I am protected from committing the sin of adultery. In view of these advantages, I put up with her excesses. You should also do the same.’" (Siddiqi, p.83-84). This response is profoundly anti-patriarchal in its implications. First, 'Umar explicitly acknowledges that the extensive domestic and caregiving labour his wife performs is not a legal or religious obligation upon her ("she is not in the slightest degree responsible for this"). This refutes the patriarchal assumption that such work is a wife's inherent duty. Second, he frames his tolerance not as a magnanimous act of patriarchal grace, but as a fair and logical exchange for the immense benefits he receives. He conducts a pragmatic, almost economic, analysis that recognizes her contributions as valuable services. Third, his reasoning reframes the relationship in terms of interdependence and mutual benefit, completely undermining the notion of a husband's absolute right to demand unquestioning compliance. His advice to the other man is to practice forbearance based on gratitude and a recognition of rights, not to assert his authority and demand submission. An even more powerful narrative, found in Sahih al-Bukhari, shows 'Umar's wife not only speaking her mind but grounding her right to do so in the ultimate authority: The Sunnah of the Prophet. The Hadith relates that 'Umar once raised his voice at his wife, and she responded in kind. When he expressed his outrage at her retort, she delivered a stunning rebuke, reminding him that he had no right to be indignant when the Prophet's own wives, including 'Umar's own daughter Hafsa, would respond to their husband similarly. She highlights that the Prophet would allow his wives to express their opinions and even stay cross with him for a whole day without silencing them. The climax of her argument is a direct and irrefutable challenge to 'Umar's patriarchal posturing: "and he [the Prophet] is better than you"(Bukhari 5505). This narrative is a masterclass in anti-patriarchal resistance from within the tradition itself. 'Umar's wife is not merely being "disobedient"; she is making a sophisticated theological and legal argument. She leverages the normative example of the Prophet to assert her own rights and to critique her husband's behaviour. She establishes the Prophet's tolerance for female assertiveness as the true Islamic standard, against which 'Umar's expectation of silent deference falls short. The Prophet’s acceptance of such reciprocal and sometimes contentious dialogue, as cited by 'Umar’s wife, establishes a powerful precedent for female voice and agency within the marital home. It directly contradicts the rigid interpretations developed by later jurists that demanded absolute and silent wifely obedience. As Amina Wadud argues, such interactions are indicative of "a model of reciprocity and mutual consultation" that was inherent in the Prophet's own relationships, challenging the authoritarian models of husbandly conduct that would later emerge (Wadud, p.88). These examples from 'Umar's life are complemented by numerous direct teachings from the Prophet himself that frame marriage in terms of kindness and mutual rights. His famous statement in his Farewell Sermon, "Treat women well", was not a mere suggestion but a final, binding instruction to his entire community (Bukhari 5186; Muslim 1466). In another widely cited Hadith, he ties a man's very character to his treatment of his family: "The best of you are those who are the best to their families, and I am the best of you to my family" (Tirmidhi 3895). By making himself the benchmark, he inextricably links righteous masculinity with gentle and just conduct within the home. This collective body of evidence—from the Prophet's actions, his direct commands, and the way these were understood and enacted by his companions—builds an undeniable case for a marital ethos based on the Quranic principles of love and mercy (30:21) and mutual rights and responsibilities (2:228), an ethos that stands in stark opposition to patriarchal hierarchy. Women's Public Voice and Intellectual Authority Patriarchy functions not only by controlling the domestic sphere but also by systematically excluding women from public life, particularly from spheres of intellectual and religious authority. It seeks to silence women's voices and render their contributions invisible. The early Islamic period, as reflected in the Hadith and historical reports, presents a vibrant counter-model where women were not only present but were active, authoritative, and indispensable participants in the shaping of the community's religious, intellectual, and even political life. The foremost example of female intellectual authority is, without question, Aisha bint Abi Bakr. Far from being confined to the private quarters, Aisha emerged after the Prophet's death as one of the most prolific and influential scholars of her generation. She is credited with narrating over two thousand Hadiths, but her role extended far beyond mere transmission. She was a Mujtahida—an independent jurist capable of deriving legal rulings. The classical sources are replete with instances where she critically evaluated and corrected the narrations and interpretations of senior male Companions, including Abu Hurayrah, 'Abdullah ibn 'Umar, and even the Caliph 'Umar ibn al-Khattab. A classic example is her forceful refutation of a Hadith attributed to Abu Hurayrah which suggested that a man's prayer is nullified if a dog, a donkey, or a woman passes in front of him. Aisha (R)'s response was one of indignation and sharp correction: "You have equated us (women) with donkeys and dogs! By God, I saw the Prophet praying while I used to lie in my bed between him and the Qibla, and when I had a need, I would dislike to face him, so I would slip away" (Bukhari 514). Her correction was not based on abstract reasoning alone, but on her own direct, lived experience and intimate knowledge of the Prophet's practice. She asserted her superior knowledge in this matter and successfully prevented a deeply misogynistic interpretation from gaining normative traction. This willingness to publicly debate and correct her male peers demonstrates a level of intellectual confidence and communal acceptance that is unthinkable in a rigidly patriarchal system. The sheer volume and unquestioned authority of her narrations and juristic opinions in the classical Sunni tradition attest to an early Islamic environment where female scholarship was not an anomaly to be tolerated, but a central pillar of the tradition's preservation and development. This phenomenon of female public voice was not restricted to the elite circle of the Prophet's wives. A celebrated incident from the Caliphate of 'Umar ibn al-Khattab illustrates the agency of an ordinary woman in shaping public policy. It is reported that 'Umar, while delivering a sermon from the pulpit, attempted to set a cap on the amount of Mahr (dower) that a man could give to his wife, arguing that high dowers were becoming a source of social competition and hardship. A woman from the congregation stood up and publicly challenged the Caliph. She quoted the Quran directly back to him: "...and you have given one of them a Qintar (a large amount of gold), so take not one thing from it" (4:20). Her argument was simple and powerful: if God, in the Quran, placed no upper limit on the dower, what right did the Caliph have to do so? In a remarkable display of humility and respect for scriptural evidence, 'Umar immediately conceded his error, famously declaring, "The woman is correct, and 'Umar is mistaken." (This incident is recorded in several compilations, including the Musannaf of Abd al-Razzaq, hadith 10420, and the Musannaf of Ibn Abi Shaybah, hadith 16362). This event is a powerful testament to a civic culture where a woman's knowledge of scripture empowered her to hold the highest political authority accountable in a public forum, and where that authority submitted to the correctness of her argument. Perhaps the most profound validation of female voice comes from an event that shaped the Quran itself. The story of Khawla bint Tha'laba is immortalized in the opening verses of Surah al-Mujadila ("The Pleading Woman"). Her husband had pronounced a pre-Islamic formula of divorce upon her (Zihar), which left her in a state of limbo, neither married nor free to remarry. She went to the Prophet to plead her case, arguing passionately about her plight and that of her children. Aisha, who witnessed the encounter, described her as disputing and complaining to God. Her plea was answered directly by divine revelation: "Indeed, God has heard the speech of the one who argues with you concerning her husband and directs her complaint to God. And God hears your dialogue; indeed, God is Hearing and Seeing" (58:1). The revelation went on to abolish the unjust practice of Zihar. This incident is of immense significance. It demonstrates that a woman's plea for justice could be the direct cause of divine legislation, her voice resonating from earth to the heavens and being enshrined in the eternal text of the Quran. It is the ultimate affirmation of women's standing as moral and legal subjects whose concerns are worthy of divine attention and intervention. As Karen Bauer observes, such narratives of female participation "provide a counterpoint to interpretations that emphasize only restriction and control," offering a rich resource for envisioning a more inclusive and participatory vision of Muslim community life (Bauer, p.112). The Theological Revolution: Umar's Testimony and the Dawn of Rights The shift from the pre-Islamic era, known as Jahiliyyah (Age of Ignorance), to the Islamic period was not merely a change in religious doctrine; it was a fundamental reordering of social consciousness, particularly concerning the status and worth of women. The most profound and personal testimony to this revolutionary transformation comes, once again, from 'Umar ibn al-Khattab, a man whose life straddled both worlds and whose personality was emblematic of the stern patriarchal values of his tribe. His own words, recorded in Sahih al-Bukhari, serve as an unimpeachable confession of the anti-patriarchal impact of Islam on his own worldview and that of his society: “By God, in Jahiliyya, we used to have no regard for women whatsoever. But when Islam came and God made mention of them, this caused us to realize that they have rights upon us...” (Bukhari 5505). This single statement is a dense and powerful summary of the entire argument for Islam's anti-patriarchal thrust. Let us deconstruct its components. First, 'Umar's admission about the Jahiliyyah period is stark and unsparing: "we used to have no regard for women whatsoever." This sets the baseline. It acknowledges the historical reality of an extreme patriarchy where women were not considered subjects of regard or importance. Second, he identifies the catalyst for change: "when Islam came and God made mention of them." The "mention" of women by God refers to the extensive and transformative passages in the Quran that addressed their status. This includes verses affirming their spiritual equality with men (33:35), verses establishing their independent economic rights, such as the right to inherit property (4:7, 4:11-12) and to own and control their dower (4:4, 4:20), and verses outlining mutual rights and obligations within marriage, enjoining kindness and prohibiting mistreatment (2:228, 4:19). This Quranic discourse forced a radical re-evaluation of women's place in the divine and social order. The final part of 'Umar's statement is the most crucial: "...this caused us to realize that they have rights (haqq) upon us." The shift is from a state of disregard to a consciousness of rights. This is not a language of charity, chivalry, or benevolent paternalism. Haqq is a potent Islamic concept, signifying a just and binding claim, a divinely ordained entitlement. To recognize that women have rights is to recognize them as legal and moral subjects with inherent worth and agency, whose claims upon men and upon society are not favours to be granted but duties to be fulfilled. This theological shift, from viewing women as dependents or property to viewing them as rights-bearing individuals before God, is the very bedrock upon which any anti-patriarchal reading of the Islamic tradition must stand. 'Umar's personal evolution embodies the societal transformation that Islam initiated, moving from a deeply entrenched patriarchy to a new paradigm defined by divinely mandated rights and responsibilities. This transformation is underpinned by the Quran's revolutionary theology. As argued by Asma Barlas, patriarchy ultimately requires a patriarchal god to sustain it. By presenting a God who is absolutely one (ahad), transcendent, and beyond all gendered descriptions, the Quran "unlinks God from masculinity and, by extension, from all systems of patriarchal privilege" (Barlas, p.134). This theological foundation makes the continued justification of patriarchy in God's name a profound contradiction. The Quran's insistence on justice as a primary virtue (4:135, 5:8) and its establishment of a universal human identity rooted in servitude to a single, non-gendered God provide the ultimate framework for gender equality. 'Umar's testimony is the human echo of this divine revolution, the lived experience of a man whose patriarchal certainties were dismantled by the word of God and the example of His Prophet. Reclaiming an Emancipatory Heritage The Hadith literature, for too long read through a lens darkened by centuries of patriarchal culture, reveals a luminous and compelling counter-narrative when approached with a hermeneutic of liberation. While later juristic interpretations and cultural accretions often constructed a formidable patriarchal edifice using selective readings and decontextualized Hadiths, the corpus itself contains a rich, deep, and persistent vein of anti-patriarchal principles and narratives. These are not marginal or exceptional; they are central to the prophetic model of a just and compassionate society. This paper has demonstrated that the prophetic Sunnah actively subverted the patriarchal norms of 7th-century Arabia in multiple, decisive ways. The Prophet Muhammad’s consistent and active participation in de-gendered domestic labour dismantled the artificial and hierarchical division between the public and private spheres, dignifying the work of the household and modelling a masculinity of service and humility. His interactions with his wives, and the precedents they set for the wider community, recalibrated marriage from a relationship of command and control to one of reciprocity, mutual consultation, and recognized rights, even validating a wife's right to assert her opinion. The active and authoritative roles played by women like Aisha in shaping the intellectual and juristic tradition, and the empowerment of ordinary women to hold even the Caliph accountable, point to a vibrant public square where female agency was not only tolerated but valued. And most fundamentally, the theological revolution of Islam, encapsulated in the personal transformation of a staunch patriarch like 'Umar ibn al-Khattab, replaced a culture of female disregard with a divinely mandated consciousness of women's rights (Huquq). These Hadiths and the ethos they represent do not merely depict isolated acts of kindness or personal preference. They model an alternative relational structure, a different way of being human together, one that is based on the Quranic ideals of reciprocity, shared responsibility, mutual respect, and the recognition of the inherent human dignity and God-given rights of all people, irrespective of gender. To recover and centre these narratives through an anti-patriarchal lens is not, therefore, an imposition of alien modern values onto the tradition. It is, in fact, a profoundly authentic and vital act of reclaiming the original emancipatory potential that lies at the very heart of the Islamic message. It allows for a hermeneutic that aligns seamlessly with the Quran's core call for justice ('Adl), goodness (Ihsan), and human equality before the One God. In a world where gender-based oppression continues to be perpetrated, often in the name of religion, this recovered prophetic ethos offers powerful and indigenous resources for challenging injustice and building Muslim societies that are truly reflective of the liberation and equity promised in their foundational texts. Bibliography Ahmed, Leila. Women and Gender in Islam: Historical Roots of a Modern Debate. New Haven: Yale University Press, 1992. Ali, Kecia. Sexual Ethics and Islam: Feminist Reflections on Quran, Hadith, and Jurisprudence. London: Oneworld Publications, 2006. Barlas, Asma. "Believing Women" in Islam: Unreading Patriarchal Interpretations of the Quran. Austin: University of Texas Press, 2002. Bauer, Karen. Gender Hierarchy in the Quran: Medieval Interpretations, Modern Responses. Cambridge: Cambridge University Press, 2015. Mernissi, Fatima. The Veil and the Male Elite: A Feminist Interpretation of Women's Rights in Islam. Translated by Mary Jo Lakeland, New York: Perseus Books, 1991. Siddiqi, Mazheruddin. Women in Islam. Lahore: Institute of Islamic Culture, 1975. Wadud, Amina. Quran and Woman: Rereading the Sacred Text from a Woman's Perspective. New York: Oxford University Press, 1999. ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/islamic-ideology/anti-patriarchal-hadith-literature-prophetic-ethos-gender/d/136049 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