Who Killed Al-Ghazali?

By Saad Ahmad, New Age Islam 30 April 2025 This essay explores the legacy of Imam al-Ghazali (1111), a pivotal medieval Islamic scholar, and the challenges his philosophy faced from both Islamic and Western thinkers. Al-Ghazali’s critique of rationalist causality in Tahafut al-Falasifah emphasized divine will over reason, influencing figures like Ibn Tufayl, Ibn Rushd, and Ibn Taymiyyah, who responded with varying interpretations of causality and divine guidance. The essay compares Islamic causality with modern Western frameworks, which prioritize measurable truths and dismiss divine intervention. In this context, modern Western thinkers labelled Al-Ghazali’s teachings as irrational, diminishing his legacy. The narrative reflects on the broader tension between cultural heritage and modernity, questioning whether traditional Islamic thought can coexist with contemporary discourse. Ultimately, it posits that the true adversary to Al-Ghazali’s legacy is not individual critics but the erasure of absolute knowledge within rigid, one-directional modern reasoning. ----- (Imam al-Ghazi) ------ Winter was approaching, and I found myself fleeing from it. I had always despised winter—tumultuous and clamorous. Experiencing it in Delhi was particularly arduous. If, by chance, you behold it here, you are arrested by the ghosts of the past—loyalty, frailty, vindication, and greed—dancing before you, telling their own stories. Legacies and intricacies whisper how they were forged and sustained, how they built and upheld an empire for centuries. They gaze at the horizon with a silent proclamation: Look at the life we once lived. We were Muslims—defenders of cultures, architects of pluralism, and advocates of syncretism. We established empires, nurtured civilizations, and defined societies. Yet for us, the world was dark. The light that illuminated us was not Tesla’s revolution, but Muhammad’s—a divine luminescence, we were told, bestowed by God Himself. For the Arabs, God is the Everlasting Allah, the Almighty. Alongside this spiritual enlightenment, we followed the enterprise of fiqh, whose rational jurisprudence—particularly the Hanafism—embraced non-ideological secularity from the Ajmayeen (non-Arabs). In Delhi, every step you take encounters stones and clay whispering questions: Are you a cultural being, a human immersed in culture, or merely an animal existing within it? Heed their call—not as a tribute, but as recognition. They do not belong merely to historical records but to the living breath of a spirited civilization. To the modern sceptic, they may appear irrational; yet, to the observer, the reader, and the seer, their essence is profoundly rational. Museums worship them as objects, yet their stories breathe, reviving memories and reshaping perspectives. They serve as the foundation for towering monuments, but equally as the raw material for crafting ideas lost in time. Half the world carries the echoes of the Mughals, Mongols, or Turks—whether in material structures or imagined legacies. If you think too deeply, you may find yourself entangled in the same figments of thought where the Mughals once roamed. Their history pervades offices and public spaces, shaping subconscious rhythms—our tongues, when set free, speak words inherited from the air they once shaped. The sensory faculties within us respond to signals cultivated in civilizations long dismissed as uncivilized and savage. And yet, the narrative surrounding the Arabs has been twisted. The modern world insists: Do not speak of them. They are the most heinous figures upon this earth. They are the embodiment of disaster, a terrorizing nightmare disrupting our present luxury. They are relics, dragging us back into the past. But is this truly the past? If that is what you call history, then I invite you to reconsider. What makes the past worthy of dismissal? If modernity finds its pride in the lifeless objects that command European admiration, where do the living traditions stand? The Arabs—despite their portrayal as the darkest of creatures, as remnants from nothingness—carry a past too rich to be discarded. So, what shall we discuss? Ideas? Innovation? The supposed superiority of modern thought? Can one reflect upon these concepts while dressed in kurta pyjama, dhoti kurta, or sherwani? Can traditional attire coexist with modern discourse? My newly discovered love, whom I adore through writing, cherishes her lehnga chunni, churidar pyjama, and salwar suit. Can we engage with modern Western thought without renouncing our cultural aesthetics? Let us then talk about the modern. Let us talk about the West. Let us dissect its ideas. In the Western world, rights reign supreme, while in the East, duty binds us. The West thrives upon individual freedoms, absent of divine interference, guided by the innate reasoning of nature. It understands only causality—the perpetual chain of actions dictating existence. One thing causes another, which leads to yet another—a drama of causation. But perhaps, even within this drama, traces of the past remain—woven into the fabric of progress, lingering beneath the surface, whispering stories yet to be heard. Our world has witnessed the full emergence of reason. Rooted in this reasoning, it has developed a reality saturated with knowledge and awareness—unlike earlier forms of knowledge, which were limited in scope. Today, knowledge is accessible to all; awareness is unprecedented in its reach. This modern knowledge is causal—it defines and determines moving factors. Modern reason recognizes only one guiding force: a singular interpretation of causality that dictates perception and analysis. Yet, this God of modern reason is not truly independent; it is bound by interpretations, shaped by cause-based inquiries. Its movement is restricted—it cannot act without validation from minds preoccupied with causal frameworks. This approach, rooted in nature or at least aligned with it, extends even to mathematics. The world is deemed mathematical, calculable, a book of nature decipherable through computation. This framework makes modern reason presentable and convincing, transforming realities that were once confined to creative imagery into measurable truths. Modernity calls for the removal of performative representations of divinity. It seeks to apply causal explanations to everything—memory, imagination, subjectivity, embedded histories. Since God is invisible, belief in the unseen becomes incompatible with rational relativism. In this model, faith in the unknown is dismissed as lacking epistemic value. Wherever God resides—within the heart or the mind—He is perceived as weakening the human spirit, restricting mankind from transcending itself, from becoming the extra-man or the Superman. This paradigm profoundly affected Muslim intellectuals, leading them to seek solutions to human dilemmas within religious texts but through a perspective shaped by modern causality. If Islamic history is examined through this lens, one might find themselves forced to conclude that it is nothing more than superstition, myth, and an antiquated belief system—rather than an intellectual tradition that once equipped humanity with a profound understanding of history. Western historiography prides itself on rational foundations: causality, objectivity, and critical analysis. Yet, for the scientific mind, this approach raises concerns—it is one-directional reasoning, failing to acknowledge the multiplicity of perspectives within Islamic scholarship. The modern trend of causal interpretation largely disregards the rational frameworks developed in Islamic tradition. The Islamic system of causality is not merely responsive but systematic and convincing—though its tools of inquiry remain elusive to modern epistemology. However, the modern regime of causality finds itself fundamentally challenged by the presence of God’s image in Islam. The foundation of modern, Western, geo-cultural, and Eurocentric causality is disrupted wherever divine intervention enters spaces occupied by secular reason. The remnants of the Mughal Empire, the poetic battles between Farazdaq and Jareer, Abbas ibn Firnas’s aviation experiments, al-Jahiz’s evolutionary observations, al-Tusi’s astronomical advancements, Ibn Shatir’s engagement with Aryabhatta’s heliocentric models, Ibn Muqaffa’s contributions to public administration, al-Razi’s clinical diaries and his remedy for chickenpox—each represents causality in explicit terms. One cannot ignore them. They were poets, scholars, scientists, administrators, and believers simultaneously. Their contributions to the sciences provided the foundation for modern knowledge. But how does one concept of causality differ from another—such as the contrast between modern Western causality and Islamic causality? How does one interpret causality when faced with figures like Imam al-Ghazali, whose critiques dismantled key pillars of rationalist thought? How does one reckon with the concept of Musabbabul Asbab—the Prime Cause? How often is Allah, as an Arab deity, categorized as an ethnic god belonging to a particular belief system? How often does the “camouflaged saviour” change its guise, evading divine presence? After philosophy’s shift into technological demonstration, where will it hide next? Will it once again seek refuge in textual reinterpretation? In response to these questions, I would love to discuss a pivotal medieval intellectual figure: Ibn Tufayl (12th century). His understanding of causality profoundly influenced philosophers from John Locke to Karl Marx, largely due to Edward Pococke’s Latin translation of his work in 1671. Ibn Tufayl, in turn, was responding to Imam al-Ghazali, challenging his rejection of Aristotelian philosophy in Tahafut al-Falasifah—a critique that sought to dismantle the causal framework of knowledge, replacing it with divine will relegated to the margins. Ghazali insisted that God’s will is independent, capable of intervening anywhere, unrestricted by orthodoxies or rationalities. Nearly a century later, Ibn Tufayl’s work was met with a response from Ibn Nafis (Risalah al-Kamiliyyah fi al-Sirah al-Nabawiyyah), who reinterpreted causality within a framework of divine guidance (Hidayah). Around the same time, Ibn Taymiyyah (d. 1328) critically examined al-Ghazali’s approach. Seeking to be more Ghazali than Ghazali himself, he argued that al-Ghazali’s synthesis—combining religion, philosophy, and Sufism—was an implicit concession to Greek epistemology, allowing a manipulable perception of Allah within worldly affairs. Ibn Taymiyyah contended that al-Ghazali had not entirely rejected Neoplatonic Aristotelianism, despite his claims. Between the intellectual discourses of the medieval Islamic world, Ibn Rushd (d. 1198) emerged as a philosophical respondent to Al-Ghazali’s Tahafut al-Falasifah (The Incoherence of the Philosophers). In Tahafut at-Tahafut (The Incoherence of the Incoherence), Ibn Rushd sought to defend the rationalist tradition against what he perceived as Al-Ghazali’s scepticism toward philosophical inquiry. During his lifetime, Al-Ghazali was troubled by questions posed by Ismaili scholars, leading him to produce further works aimed at “renewing the tradition of critical knowledge in Islam.” As time passed, another intellectual circle, composed of figures within Western philosophy and Orientalist scholarship, began evaluating Al-Ghazali’s influence on Islamic thought. Scholars such as Ernest Renan and Salomon Munk (both 19th century thinkers) ultimately characterized Al-Ghazali’s teachings as the foundation of an Ummah of irrationality. In the discourse of reason and belief, we encounter the father of the Enlightenment, Immanuel Kant. Roy Jackson notes Kant’s engagement with Islamic belief, inspiring modern readers with his remark on Kant’s doctoral thesis (1755), which bore the inscription Bismillah hir-Rahman ir-Rahim. Jackson speculates that Kant recognized philosophy as a source of knowledge, but one that could never fully guide a seeker of truth. Kant came before Renan but after the rich philosophical traditions of Islam, though he made no explicit mention of Islamic thought. Similar to Al-Ghazali and his Arab critics, Kant expressed scepticism toward philosophy’s ability to serve as the ultimate path to knowledge. He questioned whether human intelligence, solely functioning within causal reasoning, could truly serve humanity. Al-Ghazali’s philosophical stance—commonly identified as occasionalism—did not outright reject causality but instead resisted the notion of an independent, self-sufficient form of reason. For Al-Ghazali, mere belief in causality was like the Quranic imagery: "Their example is like that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness, unable to see—deaf, dumb, and blind, so they will not return." (Quran 2:17–18) In Munqidh min al-Dalal (Deliverance from Error), Al-Ghazali metaphorically immerses us in an ocean, where only one fish swim—the fish of unwavering belief. He teaches that the only force capable of liberating us from worldly enchantments and fleeting illusions is absolute faith. True knowledge, he asserts, is that which sincere seekers find through their pursuit. It leaves no room for falsehood; it transforms one into a Mu’min, a Muslim, and one of the Rasikhun (the firmly established in faith). True knowledge cannot be subjected to suspicion—it is strong, rich in context, and rooted in a profound epistemic foundation. Al-Ghazali’s journey through experience and intellectual rigor brings one closer to the Divine, the One who is nearer to us than ourselves—Allah. Yet, who diminished Al-Ghazali’s legacy________ Ibn Tufayl, Ibn Rushd or Ibn Taymiyyah? Was it Orientalist scholarship, Western philosophy, or Renan? Or was it someone trained in the rigid framework of one-directional reasoning, embedded within modern academia? Having delved into the intellectual contributions of Ghazali, one realizes that knowledge is not merely confined to bound texts—it exists beyond the realm of interpretation. When one begins to question the knowledge at hand, one encounters the true adversary—not merely the critics of Al-Ghazali’s occasionalism, but the erasure of absolute knowledge itself. ------ Dr. Saad Ahmad, a JNU PhD graduate, is an accomplished academic who served as Assistant Professor at the Centre for Culture, Media and Governance and as Guest Faculty at the Nelson Mandela Centre for Peace and Conflict Resolution, both at Jamia Millia Islamia, New Delhi. He was also part of the Madrasa Discourses Project under the University of Notre Dame’s Contending Modernities initiative from 2017 to 2020. URl: https://www.newageislam.com/islamic-personalities/killed-imam-al-ghazali-philosophy/d/135371 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

When Happiness Fails: A Reflection on Submission and Self-Knowledge

By Adis Duderija, New Age Islam 30 April 2025 “In my view, happiness is possible only if people are free to grow with and into God. However, when submission becomes a formulaic relationship based not on knowledge, grace, and love, but on generalized stereotypes about history, societies, and people—indeed, when submission becomes a relationship based on a stereotyped understanding of one’s self dealing with a stereotypical understanding of an omnipotent but inaccessible God, unhappiness will become the norm.” Kh. Abou El Fadl In his thought-provoking article, When Happiness Fails, Professor Kh. Abou El Fadlchallenges readers to reconsider the concept of submission to God beyond the traditional confines of obedience and servitude. His insights invite us to explore the deeper dimensions of our relationship with the divine, emphasising the profound importance of self-knowledge, the understanding of others, and ultimately, the knowledge of God. This essay aims to unpack these ideas, illustrating how a more nuanced understanding of submission can lead to genuine fulfilment and happiness. The Nature of Submission At first glance, submission to God may appear to be a straightforward notion of obedience—following divine commandments, adhering to religious rituals, and accepting what is considered as God’s will without question. However, as Abou El Fadl argues, this view is overly simplistic. True submission is not merely about compliance; it is about a transformative journey that aligns one’s soul with the essence of God. This process requires an active engagement with one’s own identity and spirituality, fostering a relationship that is characterized by love, grace, and mutual growth. In many religious traditions, especially in their traditionalist and fundamentalist strains, the idea of submission is often framed within the context of power dynamics—God as an omnipotent ruler and humans as subservient beings. Yet, this portrayal leads to a distorted understanding of both God and ourselves. If we perceive submission as obedience, we risk creating a transactional relationship with the divine, one devoid of true emotional and spiritual connection. This transactional view can foster feelings of alienation and dissatisfaction, ultimately leading to unhappiness. The Quest for Self-Knowledge Abou El Fadl emphasises that the key to unlocking a deeper relationship with God lies in self-knowledge. Understanding oneself is not merely an intellectual exercise but a profound spiritual journey. It involves recognizing our strengths and weaknesses, our desires and fears, and the ways in which we relate to the world around us. This self-awareness is crucial for nurturing a genuine relationship with God. In many ways, the journey of self-discovery mirrors the journey toward understanding God. As we delve into our own identities, we begin to unravel the complexities of our existence—our motivations, our biases, and the societal stereotypes that often cloud our perceptions. Engaging in this introspective work enables us to approach God not as a distant, abstract figure, but as a source of love and guidance intimately connected to our lived experiences. Moreover, self-knowledge empowers us to seek authenticity in our spiritual lives. When we understand our own values and beliefs, we can engage with religious teachings in a way that resonates with our true selves. This alignment fosters a sense of purpose and fulfilment, allowing us to experience God’s love more fully. Conversely, a lack of self-awareness can lead to a superficial understanding of spirituality, one that is heavily influenced by external expectations and stereotypes. Understanding Others In addition to self-knowledge, Abou El Fadl highlights the importance of understanding others. Our relationships with those around us significantly shape our spiritual journeys. Engaging with diverse perspectives allows us to broaden our understanding of humanity and, by extension, of God. This engagement is essential for fostering empathy and compassion, which are foundational to a meaningful spiritual life. When we view others through the lens of stereotypes, we risk reducing them to one-dimensional caricatures. Such a perspective not only limits our understanding of their experiences but also hinders our ability to connect with the divine. Recognizing the unique stories and struggles of others enriches our spiritual lives, enabling us to see the divine in the diversity of human experience. This interconnectedness is a vital aspect of submission to God; it reflects our commitment to love and serve others as an expression of our devotion. The Pursuit of Godliness Ultimately, the journey of submission, self-knowledge, and understanding others leads to what Abou El Fadl describes as a state of Godliness. This aspiration is not about achieving perfection but about striving to embody the qualities that reflect God’s love and goodness. It involves liberating oneself from a state of godlessness—marked by ignorance, prejudice, and disconnection—and embracing a life that is open to growth, grace, and understanding. This pursuit of Godliness is deeply intertwined with our quest for happiness. As Abou El Fadl posits, happiness is possible only when individuals are free to grow with and into God. This freedom is not about the absence of challenges or suffering; rather, it is about cultivating a resilient spirit that seeks to find meaning and purpose even in difficult times. When we engage in this transformative process, we discover a happiness that transcends external circumstances, rooted in our relationship with the divine and our authentic selves. The Dangers of Formulaic Submission In contrast to the rich, dynamic understanding of submission that Abou El Fadl advocates, many individuals find themselves trapped in a formulaic approach to spirituality. This often stems from rigid interpretations of religious teachings that prioritize obedience over understanding. When submission becomes a checklist of rules and regulations, it leads to an impoverished spiritual life, one that lacks depth and genuine connection. Such a formulaic approach fosters unhappiness, as individuals grapple with feelings of inadequacy and disconnection from the divine. When submission is based on stereotypes—both of oneself and of God—individuals may feel alienated from their faith, struggling to reconcile their experiences with the expectations imposed by religious orthodoxies. This disconnect can breed resentment and despair, ultimately undermining the very essence of spirituality. Reimagining Submission To break free from this cycle of unhappiness, we must reimagine submission as an active, dynamic process. This requires a shift in perspective—one that embraces the complexity of our spiritual journeys and acknowledges the role of self-knowledge and mutual understanding. By fostering a relationship with God that is rooted in love and beauty , we create the conditions for genuine fulfilment and happiness. Engaging in this process involves cultivating practices that promote self-reflection and connection with others. This could include contemplative prayer, engaging in dialogue with diverse communities, and seeking mentorship from those who inspire us on our spiritual journeys. These practices can help us develop a deeper understanding of ourselves, others, and the divine, ultimately enriching our lives and enhancing our capacity for joy. Abou El Fadl’s insightschallenge us to reconsider our understanding of submission to God. Rather than viewing it as an obligation, we are invited to explore its deeper dimensions—self-knowledge, understanding of others, and the pursuit of Godliness. In doing so, we can unlock the potential for genuine happiness, transcending the limitations of formulaic spirituality. ------ 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/spiritual-meditations/happiness-fails-reflection-knowledge/d/135375 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 Letter and the Spirit: Quranic Morality Between Idealism and Realism - Reconciling Mutlaq Commands with Contextual Implementation in Islamic Ethics

By Naseer Ahmed, New Age Islam 30 April 2025 Abstract: The Quran gives us timeless moral guidance, often expressed in strong, absolute terms. But when we look at how the Prophet (pbuh) and his companions applied these teachings, we see something deeper: a thoughtful, flexible approach that balanced clear principles with the realities of life. This essay explores how the early Muslims understood and lived out Quranic commands—not always by the letter, but always in line with the spirit. Whether it was rules about charity, justice, punishment, or how to deal with non-Muslims, they used wisdom and judgment to stay true to the higher goals of the Quran. Their example shows us that following the Quran faithfully isn’t just about strict literalism—it’s about living its values with care, balance, and understanding. Introduction: Upholding the Spirit Without Abandoning the Letter The Quran is the foundation of Islamic moral and legal guidance. Its commands often come in clear, absolute (Mutlaq) language, offering a firm moral compass. However, when we examine how the Prophet Muhammad ﷺ and his companions applied these commands, we discover a rich tradition of thoughtful flexibility. They did not treat the text as a rigid code to be followed blindly. Rather, they recognised that even absolute-sounding commands must be understood in light of context, purpose (Maqasid), and the circumstances of real people. This is not a call to disregard the letter of the Quran, but a reminder that the Quran was revealed not just to be recited, but to guide the building of just and compassionate societies. The Prophet’s mission was not only to deliver revelation but to embody it—to live the Quran in the dynamic and often messy realities of the world. This essay explores how the early Muslim community implemented Quranic commands in ways that preserved their moral essence, even if the outward application appeared qualified or conditional. We examine key examples—such as the command to fight and impose Jizya (9:29)—that were revealed in universal terms but implemented with nuanced discretion. Far from being compromises, these cases show how Quranic morality lives in the tension between idealism and realism, between the letter and the spirit. By understanding this tradition of principled flexibility, we can better appreciate how Islamic ethics remain both grounded in revelation and responsive to changing contexts. This is especially important in our time, when Muslims are challenged both by literalist readings on one side and by modern pressures to abandon divine guidance on the other. The legacy of the Prophet ﷺ offers us a middle path—rooted in the Quran, animated by wisdom. 1. The Mutlaq (Absolute) Moral Principles Throughout its verses, the Quran lays down universal and timeless moral directives that set the highest standards for human character. These principles are not bound by time, place, or circumstance. They represent the luminous ideals to which every believer is called to aspire. • Forgiveness over Vengeance: The Quran elevates the values of forgiveness and patience, urging believers to respond to hostility with moral excellence: “Repel evil with what is better. Then behold! The one between whom and you was enmity will become as though he were a devoted friend.” (41:34) • Sanctity of Life: Human life is held sacred, and its protection is a moral imperative: “Whoever kills a soul unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely. And whoever saves one—it is as if he had saved mankind entirely.” (5:32) • Justice with Restraint: Justice is emphasized, but not at the cost of mercy and patience: “And if you retaliate, then retaliate with an equivalent of that with which you were harmed. But if you are patient, it is better for those who are patient.” (16:126) • Charity Without Limits: The Quran urges believers to give freely from surplus wealth: “And they ask you what they should spend. Say: ‘al-ʿafw’ [what is beyond needs].” (2:219) This is a Mutlaq (unqualified) command, suggesting a limitless moral expectation—give all that is not needed. • Punishment : Even the punishment for theft, often cited as a fixed rule, is introduced in absolute terms: “[As to] the thief, male or female, cut off their hands...” (5:38) Yet, as we shall see, this too was never implemented rigidly but always with deeper ethical and social considerations. 2. Qualified Practices: Navigating Realities While Upholding the Ideal While the Quran offers lofty ideals, it also recognizes human frailty and the complexities of life. Thus, it provides qualified, pragmatic rulings that serve as moral scaffolding—not the endpoint but the bridge toward ethical elevation. • Warfare with Restraint: Though peace is the ideal, fighting is permitted only in self-defence and under ethical limits: “Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors.” (2:190) • Legal Justice Balanced with Forgiveness: While legal retribution (qisas) is allowed, forgiveness is encouraged as the higher virtue: “But if the killer is forgiven by the brother of the slain, then grant pardon and fair payment.” (2:178) • Polygyny as Social Remedy: The allowance for marrying up to four women is linked directly to the context of orphan care and social justice in a post-war society: “And if you fear that you will not deal justly with the orphans, then marry... two, three, or four.” (4:3) • Charity Moderated by Wisdom: The command to give surplus wealth (2:219) is moderated by a later verse advising against self-impoverishment: “Make not thy hand tied (like a niggard’s) to thy neck, nor stretch it forth to its utmost reach...” (17:29) As practised, obligatory charity (zakat) was fixed at a modest 2.5% of saved wealth, reflecting a balanced path between ideal and reality, leaning more towards man’s stingy nature. • Theft Punishment with Strict Conditions: Though the Quran calls for amputation, prophetic practice enforced it only under very specific conditions: habitual, non-poverty-driven theft of significant value, with no mitigating circumstances. Even then, the Prophet ﷺ encouraged restitution and forgiveness. If even murder can be resolved through compensation (2:178), why not theft? These examples show that qualified rulings were not deviations from the ideal but guided steps toward it. The goal remains unchanged—the highest moral good—but the path takes into account the lived human condition. 3. The Dynamic Between Ideal and Reality The Quranic framework distinguishes clearly between what is permitted and what is preferred, between law (minimum standard) and virtue (moral excellence). • Law Sets the Floor: It offers structure, boundaries, and justice. It prevents chaos. • Virtue Sets the Aim: It draws the soul toward God, urging believers to rise beyond mere compliance. The Prophet ﷺ exemplified this dynamic. He enforced laws where necessary, but always encouraged what was better. His Sunnah was to embody the highest Quranic ideals in a humanly accessible way. Thus, to merely follow the minimum legal allowance without striving toward the spirit of the law is to miss the Quran’s moral core. 4. An Extreme Case: The Qualified Practice of Jizya in 9:29 Among the most misunderstood verses is: “Fight those who do not believe in Allah nor the Last Day... until they pay the jizya with willing submission...” (9:29) This verse, at first glance, appears absolute and universal. But the Prophet’s implementation was anything but. It was context-driven, ethically restrained, and diplomatically negotiated. A Closer Look at Implementation: • Not a Command to Kill: The verse does not call for killing, but to fight if necessary to make the Non-Muslims citizens within his political control and jurisdiction recognise the authority of the new nation by paying tax. • Nuanced Application: o Not all non-Muslims were subject to Jizya: Women, children, the elderly, monks, the poor, and the infirm were routinely exempt. o Not a punishment but an alternative to military service: It was paid by adult males not conscripted into Muslim armies. In return, their entire community received protection from the state. • Misuse and Misinterpretation: Some later groups misread this verse as a license for perpetual warfare. But this contradicts: o “There is no compulsion in religion...” (2:256) o The Prophet’s treaties with Jewish and Christian tribes o His letters of peace to neighbouring rulers Caution: Contextualizing the Application However, the flexibility in the implementation of 9:29 does not justify treating Mutlaq verses casually in all cases. This command, related specifically to non-Muslims, allowed a degree of flexibility because its aim was political and practical in nature, securing peace and cooperation. For believers, however, the implementation of commands might not carry the same leeway, as the directives regarding them are aimed at moral and spiritual guidance, which demands a stricter adherence to the principles outlined in the Quran. Thus, the case of 9:29 serves as an important reminder that while the Quran may issue absolute commands in some instances, their application may require a thoughtful, contextually aware approach, balancing between universal directives and the realities on the ground. This flexibility emphasises the importance of contextual judgment in interpreting Quranic instructions, especially when applied to real-world situations. This approach upholds the spirit of the verse while acknowledging the importance of context and practical considerations in its historical implementation. 5. Why The Distinction Between The Ideal And The Qualified Matters Today Understanding the difference between the ideal and the qualified saves us from two major errors: • Legalism: reducing Islam to a list of external rules and permissions, while losing sight of the moral spirit. • Anachronism: imposing historical regulations in ways that no longer serve their original purpose. Without this distinction, Muslims may enforce permitted acts such as polygyny as if they were obligatory ideals, or worse, fail to recognise when a higher moral duty calls for transcending what is merely allowed, such as just retribution. Recognising the Mutlaq ideals enables a dynamic, living relationship with the Quran — one that invites continuous moral ascent, compassion, and wisdom. Conclusion: Striving Toward the Spirit Quranic morality offers more than a list of dos and don’ts. It offers an ethical vision—anchored in unchanging values, but applied with insight and mercy. The Prophet Muhammad ﷺ showed us how to live this vision, not by treating every command as a rigid rule, but by understanding its intent and applying it wisely. The tension between the ideal and the real is not a flaw in Islamic ethics—it is its strength. It allows the Quran to remain timeless, adaptable, and spiritually compelling. Today, more than ever, Muslims need to recover this balance: to uphold the letter without losing the spirit, and to strive beyond the permissible toward the beautiful. ---- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/quranic-morality-idealism-realism-mutlaq-contextual-islamic-ethics/d/135374 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

Terror in Pahalgam: A Wound on India’s Soul, Not Just Its Soil

By New Age Islam Staff Writer 30 April 2025 “They were tourists, not enemies. So who truly gains from this carnage?” Recently, the peaceful beauty of Pahalgam in Kashmir (India) was shattered by a ruthless terror attack that claimed innocent lives. The land that echoes with the Ganga-Jamuni Tehzeeb—India’s shared heritage of coexistence—has once again been scarred by violence. But this time, the wound runs deeper. This was not just an attack on people. It was an attack on the very spirit of India—a spirit rooted in unity, brotherhood, and harmony. When The Soul Of A Nation Is Targeted This was not an ordinary act of terror. Those who reportedly asked names before pulling the trigger knew exactly what they were doing. It was a calculated attempt to inject poison into the national bloodstream—by inflaming Hindu-Muslim divides, by making citizens question their neighbours, and by turning the pain of a tragedy into a tool of discord. If religion becomes the lens through which we view every act of violence, then we walk right into the trap laid by those who hate India’s pluralism. They hate India’s pluralism because it is the very wall—no, the fortress—that protects India from collapse. Pluralism is not just a cultural ideal here; it is the living reality of our nation. It is what makes India resilient, vibrant, and unbreakable. The enemies of India—whether they sponsor terrorism or ideology—know very well that as long as Hindus, Muslims, Sikhs, Christians, Jains, Buddhists, Parsis, and others live together as neighbours, celebrate together, grieve together, and defend the nation together, India will remain invincible. That is why they aim at our unity. They know they cannot defeat India militarily or economically unless they first corrode it from within—by creating suspicion, by breeding hatred, by turning brother against brother. They understand that to weaken India, they must first break the trust that holds its diverse citizens together. And that trust is rooted in our pluralism—in our shared streets, shared markets, shared histories, and shared dreams. So every time they try to divide us along religious, caste, or linguistic lines, they are in fact attacking the strongest foundation of India’s existence. They know that India’s strength lies not in a single identity, but in the symphony of many. And they cannot destroy India without first destroying the harmony of that symphony. That is why our response must be clear and united: we will not let you touch that wall. We will defend our pluralism—not as a political idea, but as our national essence. Because to protect India is to protect its unity in diversity. Let us be clear: the intention behind this attack was not just to kill. It was to fracture—to pit communities against one another and weaken the foundation of India’s long-standing unity. The Real Question: Who Benefits From Division? When terror strikes, some voices are quick to communalize the tragedy. They shout louder than the voices of grief. But ask yourself: who benefits when Hindus and Muslims start seeing each other with suspicion? Who profits when fake narratives are seeded on social media? Certainly not the common Indian—not the Hindu shopkeeper in Banaras, not the Muslim teacher in Aligarh, not the Christian nurse in Kerala, not the Sikh soldier in Punjab. The only beneficiaries are the enemies of India—external and internal—who dream of seeing us divided. For them, every WhatsApp forward that spreads hate, every biased headline, and every communal tweet is a small victory. The Power of Narrative and the Danger of Misinformation In today’s India, every citizen has access to social media. That power, however, comes with responsibility. Unfortunately, some among us—often unknowingly—become carriers of narratives that hurt the country. They share communal videos, forward divisive posts, and fall for headlines designed to provoke rather than inform. They forget that hatred is never contained. It spreads. It consumes. And one day, it turns on the very people who nurtured it. As citizens, we must ask: • Are we helping the nation by circulating unverified, hateful content? • Are we being patriotic by casting doubt on entire communities? • Or are we helping the enemies of the nation fulfil their goal of “divide and weaken”? The Terrorist Has No Religion—Let’s Not Give Him One Terrorists thrive on division. They don't just use guns and bombs—they use our fears, our biases, and our silence. That is why, when we associate terrorism with any religion, we are doing exactly what the terrorist wants. We are handing them a false legitimacy. We are letting them hijack faith itself. Dharma does not preach violence. Islam does not sanctify terror. No scripture teaches hate. The terrorist is not a representative of any faith. He is an enemy of all faiths. A Lesson from Within: When Brothers Fight, the Family Bleeds Let us understand this simply. When two brothers fight within a house, it is not just the two who suffer—the entire family is shaken. But when brothers of a nation—Hindu and Muslim—are made to fight, then the very roof of the homeland begins to crack. Those who attempt to sow this hatred are not just attacking people—they are attacking Bharat itself. • It is time we recognize the larger design. • Be Alert. Stay United. Reject Hatred. • As Indians, we must now stand firmer than ever before: • Reject messages of hate, no matter how cleverly they are disguised. • Condemn terrorism as terrorism—don’t let it wear a religious face. • Speak out for unity, for peace, for the India where everyone is safe—be it a pilgrim, a tourist, or a local. • Remind our youth that falling into the trap of hate is not bravery—it is betrayal. Conclusion: The Nation Is Watching—What Will We Choose? This is not the time to be silent. This is the time to rise together, not as Hindus or Muslims, but as Indians. We must prove that the blood of innocents does not fuel hate—it deepens our resolve to protect peace. Let the terrorists and their sponsors know: • You may have wounded us, but you have not divided us. • You attacked our unity, but we will respond with solidarity. • You shed blood, but we will sow brotherhood. Let us remember Pahalgam not as a place of mourning, but as a place where India chose unity over hate. URl: https://www.newageislam.com/current-affairs/terror-pahalgam-india-soul-soil/d/135373 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

War-Mongering By Social Media Influencers More Dangerous For The Country

By S. Arshad, New Age Islam 30 April 2025 TV Anchors And Vloggers In India And Pakistan Are Using Abusive Language Against Each Other. Main Points: 1. They are creating an atmosphere of hatred and confrontation. 2. The social media influencers are egging on their respective governments to start the war. 3. They have no idea of the price of a modern age war. 4. Modern age wars have proved inconclusive and more devastating. ------ Pahalgam terrorist attack on 22 April 2025 claiming 26 innocent lives has caused heightened tension between India and Pakistan. There are reports of exchange of firing across the borders and the possibility of a full-fledged war is very high. Since social media and YouTube is more popular in the 21st century, social media influencers have become very active on the Pahalgam issue and on the potential Indo-Pak war. TV anchors and Vloggers on both sides of the border have engaged in fanning nationalist feelings beyond moral and ethical limits, abusing the leaders of the rival countries. They are fuming and exhorting their governments to attack and destroy the 'enemy' country. Little do they realise that the modern warfare is not like the wars of the 60s or 70s or even of the last decades of the 20th century. Even the Gulf War of the 90s was very devastating. It killed innocent civilians more than the soldiers and destroyed many cities and towns, blowing a hard blow to its economy and changing their political landscape for ever. The most striking and scary aspect of a modern war is that it is easy to start but difficult to bring the war to a logical end in a short period of time. Indo-Pak wars of the past and the Arab -Israel War were short lived with conclusive outcomes but Russia-Ukraine war raging for the last three years and the Israel-Hamas war going on for the last 18 months do not seem to end in near future because of powerful weapons of mass destruction easily available to all the parties. Ukraine has been giving a tough fight to a world power Russia while a militant outfit Hamas has been fighting a nuclear power Israel aided and funded by the US, the UK and other European countries. When the war lingers on for years, it causes other problems for the warring countries. The war causes fatigue, low morale and psychological trauma to the soldiers. Long wars also cause shortage of soldiers because of high casualties on both sides. These problems are being observed in Russia Ukraine war and Israel Hamas war. Russian and Ukrainian soldiers have refused to fight because of fatigue. Due to shortage of soldiers, Russia even forced some Indian citizens to join its army. Similarly, due to the prolonged Israel-Hamas war, the Israeli soldiers also refused to fight any longer and Israeli youth refused to join the war. This compelled the Israeli government to force the orthodox Jews exempted from joining the army to join the war. Apart from these problems faced by long fighting armies, the modern wars don't distinguish between civilians and soldiers. The aim of every army is not to kill only the soldiers of the 'enemy' country and to destroy its military capabilities but also to kill more and more civilians and destroy more and more cities and towns along with infrastructure and its civic amenities to starve its citizens. Israel has committed the same crime against the people of Gaza during its war with Hamas. The presence of the nuclear bombs and hydrogen bombs also presents the threat of triggering a nuclear war. But the fanatic TV anchors and YouTube influencers seem to be oblivious of this dangerous aspect of modern wars and think that when an India-Pakistan war will kick off, they will watch it on their TV sets sitting cosily on their sofas and sipping coffee and their lives will remain unaffected. Though India and Pakistan together have the biggest population on earth and so their armies will not face shortage of soldiers, but the countries being nuclear powers will always run the risk of a nuclear war being triggered off. As the war between them may stretch from days to months to years, the financial costs and the death and destruction that will ensue will take them back by to a century in terms of growth. Innocent civilians on both sides including women and children will bear the brunt of the war. Both India and Pakistan have economic problems and will not be able to afford a war, leave alone a long war. Any war between them will ruin their economy as well as the social fabric as communal harmony will receive a severe blow. Communal forces in India have already started fanning communal tensions on social media. A lady Vlogger said on her YouTube channel that the Pahalgam attack was not against India but against Hindus and held the entire Muslim population responsible for that. She was not unaware of the fact that the Pakistani terrorists were involved in the massacre and a brave Kashmiri Muslim poney rider Syed Adil Hussain Shah literally fought the terrorists and tried to snatch a terrorist's rifle to save Hindu terrorists and was shot dead by him. Another Kashmiri man Nazakat Ali risked his life to save a family of eleven including two children of Chhattisgarh from terrorists. The lady ignored this aspect with the obvious purpose of fanning communal tensions when tensions between India and Pakistan are high and war may kick off any moment. Therefore, both the governments should issue directives to TV anchors and youtube influencers on their language and content while discussing sensitive issues and take action against inflammatory, illegal and communal remarks made by them. Pakistan is going through a grave economic crisis and was nearing bankruptcy before the IMF bailed it out temporarily. Apart from it, Balochistan uprising and TTP terrorism has dealt a severe blow to its army as well as its economy. It has admittedly supported terrorism for three decades to receive billions of dollars from the US. Due to this, Pakistan has emerged as a centre of terrorism. It has harboured and funded terrorists and terrorist organisations only to destabilize India but could not harm it much. To the contrary, terrorism has destroyed its economy and has become a threat to its own unity and security. The war hysteria created by Pakistani TV anchors and social media influencers is only an attempt to put up a brave face at the behest of the Pak army though the reality is that its economy does not permit it to undertake any misadventure vis a vis India. The internal situation of the Pak army has come to the fore and the chaos, vulnerability and inefficacy of the Pakistani forces have become visible to the world. According to an internal report of the Pak army, 250 army officers and 2500 soldiers from Karachi have resigned in the last three days and a similar number of soldiers and army officers of Quetta have also resigned or left the army. Another report says that the Pak army does not have enough diesels for running tanks and fifty percent of its air force fighter jets are unfit to fly and take part in operations. The morale of the soldiers of the Pak army is at all time low. According to famous activist of PoK, Dr Amjad Ayub Mirza, on social media, the common people have expressed their disdain for the Pak army officers, particularly Asim Munir and want India to rid them of these tyrant army officers who have made life hell for them. They want war only to see these 'haramkhors' perish. Dr Amjad Ayub Mirza also gave the important information in his vlog that Pakistan army chief Asim Munir, another senior army officers Asim Malik And Ahmad Bukhari have shifted their families abroad. The word is also doing the rounds that Asim Munir has been hiding somewhere for the last five days. This demonstrates the fear and chaos in Pakistan amid the tension on borders. In such a situation, Indian defence analysts have the view that in case of a war, Pakistan will not be able to fight against India for more than five days. The only consolation it has got is China's support but how far it will stand with Pakistan is only to be seen as China does not interfere in the affairs of other countries leave alone fighting along with a country. The recent example is Russia-Ukraine war where it did not take active part in the war despite its support to Russia. Therefore, it's time Pakistan changed its policy towards India and shun its policy of harbouring and supporting terrorism. India and Pakistan should jointly build a mechanism to fight terrorism and try to find solutions to their problems through peaceful means, not in the battlefield. If a war breaks out between India and Pakistan, it will only benefit China, the US, Turkey and Israel as they will sell weapons worth billions to them while India and Pakistan will sink deeper in economic crisis and will take centuries to recover from it. ----- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/current-affairs/war-mongering-social-media-country/d/135372 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

Moral and Ethical Factors behind the Decay of Islamic Society (Part 2)

By Kaniz Fatma, New Age Islam 30 April 2025 Introduction In Part 1, we explored how the erosion of family values, the failing educational system, and the harmful influence of mass media have led to the moral decay of Muslim society. This second part will delve into deeper spiritual causes, focusing on the neglect of religious education, the prevalence of bribery, the destructive effects of usury (Riba), immodesty, and the vital need for individual responsibility within the community. ------------------------------------------------------------------------------- Also Read: Moral and Ethical Factors behind the Decay of Islamic Society (Part 1) ------------------------------------------------------------------------------- As Muslims, we firmly believe that true revival is not only possible but necessary. It can only be achieved through sincere repentance, a return to the teachings of Islam, and a collective commitment to reform. 4. Lack of Religious Education and Upbringing in Children In today’s world, parents are often consumed by the desire for their children's academic success, but the spiritual upbringing of their children is neglected. Essentials like Salah (prayer), Sawm (fasting), and Qur'an recitation are often side-lined in favour of schoolwork. As a result, children graduate from universities with degrees in medicine, engineering, and other fields, yet they remain ignorant of even the basics of their faith. The Prophet Muhammad (peace be upon him) emphasized the importance of seeking knowledge for every Muslim: "The seeking of knowledge is obligatory upon every Muslim." (Sunan Ibn Majah, Hadith: 224) Solution: Islamic education must begin early and be prioritized as a foundational element in a child's development. It should not be viewed as secondary to academic pursuits. A Muslim child's primary identity should be rooted in Islam, not merely in their academic or professional titles. 5. Unveiled Women and Girls The Qur'an instructs Muslim women to observe modesty, both in their actions and in their attire, as a means of protecting their dignity. The Sahabiyat (female companions of the Prophet) practiced this by covering their faces during Hajj to maintain their modesty. As Aisha (may Allah be pleased with her) narrated: "When caravans would pass by, we would lower our Jilbabs from our heads over our faces." (Sunan Abi Dawood: 1833) Solution: Parents must instil the importance of modest dress in their daughters from a young age, leading by example in both behaviour and attire. Modesty is not only a form of protection but a mark of dignity and respect. 6. Bribery Bribery remains a significant cause of societal corruption. It undermines justice, perpetuates inequality, and spreads oppression. The Prophet (peace be upon him) warned against this practice: "Allah curses the briber and the one who takes a bribe." (Sunan Abi Dawood: 3580) Even facilitating a bribe, whether by offering or accepting, is a transgression in the eyes of Allah. Exception: If a person is unjustly denied their lawful right and can only obtain it through offering a bribe, it is hoped that the guilt falls not on the giver but on the corrupt system that compels such actions. 7. Usury (Riba): A Sin That Destroys Humanity Riba, or usury, is explicitly prohibited in the Qur'an due to its exploitative nature. It involves guaranteed profits without taking on any risk, thus leading to financial oppression and inequality. Allah warns us in the Qur'an: "Those who consume Riba will not stand on the Day of Judgment except like the standing of a person beaten by Satan into insanity." (Surah al-Baqarah, 2:275) In today’s world, Riba is pervasive in banking systems, loans, and investments. Many people attempt to justify it by labelling it as "profit" or "interest," but this does not change its fundamental nature as a prohibited act. 8. Negligence in Fulfilling Rights Major sins involving the violation of human rights, such as stealing, slandering, or harming others, are not forgiven until the wronged party forgives the offender. The Prophet (peace be upon him) said: "The bankrupt one is he who comes with prayers, fasting, and zakat — but has wronged others — and his good deeds are taken away until he has none left." (Sunan al-Tirmidhi: 2418) Solution: Muslims must prioritize fulfilling the rights of others and seek forgiveness for any past wrongs before facing the ultimate accountability in the Hereafter. 9. The Role of Every Individual in Society Every Muslim has a responsibility within their sphere of influence. As the Prophet Muhammad (peace be upon him) said: "Every one of you is a shepherd and every one of you is responsible for his flock." (Sahih al-Bukhari, Hadith: 2300) This includes leaders, parents, teachers, scholars, and even ordinary individuals. Each person has a duty to guide, protect, and nurture righteousness in their community. Conclusion The causes behind the decay of Muslim society are vast, and the solutions require a deep and sincere commitment to change. However, the solution is clear and eternal: a sincere return to the Qur'an and Sunnah, coupled with individual and collective reformation, is the only way forward for true revival, dignity, and success. May Allah grant us the wisdom to recognize our shortcomings and the strength to correct them. Ameen. ------ Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam URL: https://www.newageislam.com/islam-spiritualism/moral-ethical-decay-islamic-society-part-2/d/135369 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

Adibah Anam's Remarkable Feat

By Sumit Paul, New Age Islam 30 April 2025 Adibah Anam, daughter of a rickshaw driver from Yavatmal, Maharashtra, has achieved an extraordinary feat by securing All India Rank 142 in the UPSC Civil Services Examination 2024. Adibah Anam, Rickshaw Driver’s Daughter Who Is Set To Become First Muslim Woman IAS Officer From Maharashtra, Adibah Anam (Photo Credits: LatestLY) ---- With this, she becomes the first Muslim woman from her state to join the prestigious Indian Administrative Service (IAS), according to Clarion India. Also Read at: https://www.newageislam.com/islam-women-feminism/kashmiri-muslim-women-sexual-violence/d/135345 Hearty congratulations to her. It's all the more commendable as she hails from a humble background. That she's the first Muslim woman from the state of Maharashtra to crack the UPSC Civil Services Examination is admirable as well as deplorable; deplorable in the sense that Maharashtra being such a huge state with a sizeable population of Muslims, she's the first Muslim girl to clear the UPSC exams! This shows the state's apathy and also the extreme indifference of average Muslim parents who don't encourage their daughters to go for higher studies and elite administrative services. There're many bright and brilliant girls and young Muslim women in Maharashtra who're capable of cracking the toughest exams. But lack of guidance, encouragement and direction always proved to be their undoing. Let's hope Adibah Anam's stupendous performance will usher in a new dawn and other Muslim parents will also be encouraged to emulate the example of this girl and educate their daughters. There's no dearth of talent. But it often goes abegging. There must be many girls like Adibah in not just Maharashtra but across the country. Alas, their talents go unnoticed. This reminds me of Thomas Gray's immortal lines from his poem, 'Elegy written in a country churchyard': “Full many a gem of purest ray serene The dark unfathomed caves of ocean bear: Full many a flower is born to blush unseen And waste its sweetness on the desert air" A good many flowers bloom and fade away in deserted places, seen by no one. In its context in Thomas Gray's "Elegy" it is actually a metaphor for common folk who do heroic things that are never reported in the news or recorded in history. Like a precious stone unmined at the bottom of the ocean or a beautiful flower blooming in the deep woods, their work may not be seen or known, but it is nevertheless heroic. Rubies and roses are beautiful, Gray would say, whether anyone ever sees them or not. The government of Maharashtra should also felicitate this girl and help poor Muslim girls to realise their dreams. The state has been indulging in Hindu-Muslim politics for a long time. Now is the time to focus its attention on the marginalised community and its welfare. Bright students like Adibah Anam must be cherry-picked and honed. They're rough diamonds, in need of polishing and finishing. "Main Woh Moti Hoon Jo Bik Jaaoonga Haathon-Haath/ Aankh Wala Koi Mitti Se Utha Le Mujh Ko" (I'm a pearl much in demand / All I need is a connoisseur to know my real worth). Who'll assess the worth of such hidden gems? ---- 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/current-affairs/adibah-anam-remarkable-feat/d/135370 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

Ayat al-Nur: Divine Light as a Beacon for Moral Living

By Naseer Ahmed, New Age Islam 29 April 2025 Introduction Ayat al-Nur (24:35) is among the most beautiful and richly layered verses of the Quran, inviting generations of commentary. Yet, much of its meaning has remained elusive, clouded by mystical interpretations that do not align with the Quran's own style of precise and rational exposition. Here, I offer an explanation firmly rooted within the Quranic framework, preserving the majesty of its metaphors while maintaining internal coherence. The Quran as Self-Luminous Light We begin with the Quran's declaration: (10:37) This Qur'an is not such as can be produced by other than Allah; on the contrary, it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book, wherein there is no doubt - from the Lord of the worlds. The "light" in Ayat al-Nur represents divine guidance, specifically the moral principle foundational to all civilisation: "Do unto others as you would have them do unto you." This primal moral truth is self-luminous — its truth shines by itself, needing no external validation, much like "an oil almost giving light even if untouched by fire." The Divine Origin of Moral Knowledge The "blessed tree neither of the east nor the west" (24:35) symbolises the Divine origin of this primal moral principle — not derived from human experience, culture, or geography. Civilisation itself rests on this principle; no society could have risen without it. Thus, the first "light" is the self-evident, divine moral truth bestowed upon mankind. The Quran: Light upon Light The Quran does not merely repeat this primal truth but builds upon it, offering a complete moral system through vivid imagery, priming, reinforcement, and detailed exposition. This "second light" — the Quranic articulation — is described as "light upon light." The Glass: Linguistic Perfection "The lamp is in a glass, the glass as it were a brightly shining star..." The "glass" represents the linguistic excellence of the Quran — the perfect, unblemished medium preserving and transmitting the light. Just as a clear glass protects and amplifies the flame without absorbing or distorting it, the Quran's words preserve the Message while enabling the guidance to shine steadily and brilliantly, aiding understanding without distortion. This is reflected in the Quran being described as "Kitabum Mubeen" — a Book that makes things clear, without crookedness. The Niche: The Framework of Belief The "niche" housing the lamp symbolises the complete and self-sufficient framework of Islamic belief — a coherent system centred on Allah as Creator, Sustainer, Law-Giver, the All-Knowing, the Just, the Merciful, and the ultimate Judge. Every metaphor in the verse refers to perfection and divinity, never to human frailty. Rejection of Mystical Interpretations Earlier scholars, like Imam Ghazali, compared the niche to the rib cage and the glass to the human heart. However, the Quran consistently presents the human heart as fallible — sometimes diseased, sometimes veiled, sometimes rebellious — never as a flawless receptacle. Even prophets, including Prophet Muhammad (pbuh), are shown as human, capable of concealing inner thoughts (33:37). Thus, the "perfect glass" cannot plausibly refer to the human heart. Access to the Light The light of a lamp is available only to those who seek it, unlike the sun's indiscriminate illumination. Similarly, divine guidance benefits only those who desire it. Allah guides whom He wills — those who strive towards His light. (24:36-38) (Lit is such a Light) in houses which Allah has permitted to be raised to honour; for the celebration in them of His name... The "houses" are centres where God's name is remembered constantly by those devoted to Him, whose commerce and worldly distractions do not divert them. These are the hearts where the light of divine guidance shines brightest. Conclusion Thus, the "Light upon Light" in Ayat al-Nur refers to: 1. The primal self-luminous moral principle. 2. The Quran's detailed exposition of this principle. 3. The flawless linguistic medium amplifying and preserving the guidance. The verse, in its breath-taking imagery, points solely to divine perfection and the supreme excellence of Allah's guidance. As we seek the light of divine guidance in our daily lives, let us commit to reflecting its radiance through our actions, in our interactions with others, and in our pursuit of justice and morality. May we strive to live as embodiments of that light, spreading its clarity and warmth to all around us. "Allah guides to His Light whom He wills, and Allah sets forth parables for mankind, and Allah has knowledge of all things." (24:35) May Allah guide us all to His Light. Also Read: Illuminated by Divine Light: The Moral Framework of Islam ------ A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URl: https://www.newageislam.com/islam-spiritualism/ayat-al-nur-divine-light-moral-living/d/135357 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

Islamic Neo-traditionalism: The Faithful Revival in an Age of Confusion, Pursuing Stability in a Churning World

By New Age Islam Staff Writer 29 April 2025 Today, the Muslim world is grappling with deep confusion about identity, belief, and how to respond to modern challenges. Many Muslims, especially the youth, are caught between two extremes: on one side, calls to abandon tradition in favour of secular modernity, and on the other, the lure of politicized movements that promise quick fixes through power. In this environment, Islamic neo-traditionalism offers a much-needed middle path. It provides a rooted, authentic understanding of Islam that respects the wisdom of the past while thoughtfully engaging with the realities of today. As global crises, cultural pressures, and ideological battles continue to affect Muslim communities worldwide, the neo-traditionalist approach stands out as a steady and intelligent response—one that prioritizes spiritual depth, ethical living, and faithful adherence to the teachings of Islam. Its relevance today cannot be overstated, as it may very well shape the future of Muslim thought and practice for generations to come. Main Points: 1. In times when everyone else is clamouring for changes or adopting other philosophies, neo-traditionalism offers a gentler but no less strong message: a message of wisdom, forbearance, balance, and the unbroken bond between man and God. 2. It is not going back to where we have been just for the sake of it. It is going back to where we came from that can cause the tree to grow for many years to come. 3. Ultimately, Islamic neo-traditionalism might be the best hope for an Islam that remains faithful to its origins, discerning in how it engages the contemporary world, and in intimate contact with the One who founded it. ----- In a time of bewildering change, when religion and identity hang loose, many Muslims are looking for a path back to stability, authenticity, and depth. Islamic neotraditionalism has been one of the most vibrant and reflective movements to answer that call. It promises to look back to the rich wells of Islamic scholarship, spirituality, and ethics and yet engage the contemporary world with open eyes. But what is neo-traditionalism? How does it differ from other modern Islamic movements like Islamism? And can it really provide Muslims with a way forward in today's complicated world? What Is Islamic Neo-Traditionalism? Islamic neo-traditionalism is a modern movement that is aimed at renewing classical teachings and approaches of Sunni Islam. It is not trying to create a new Islam or re-shape the religion in the image of contemporary political ideologies. Rather, neo-traditionalism is trying to reconnect Muslims with the rich intellectual heritage of scholarship, jurisprudence, theology, and spirituality that was established over the last fourteen centuries. Neo-Traditionalism has respect for the classical schools of Islamic law—Hanafi, Maliki, Shafi'i, and Hanbali schools—and is urging Muslims to adhere to these tested paths rather than creating their own versions of the religion. It is "neo" in the sense that it is reacting to contemporary challenges, but it is "traditional" in that it holds the view that genuine Islamic solutions already exist within the pre-existent religious traditions. Neo-Traditionalism does not perceive Islam as a thing that is broken and has to be recreated, but as an unbroken thing that has to be learned and correctly practised. According to Hamza Yusuf, founder of Zaytuna College; prominent figure in reviving traditional Islamic sciences in the West. “We have lost the centrality of the scholars in the Muslim community. When that happens, people start listening to politicians, activists, and preachers instead of trained jurists and theologians.” “A civilization is not built with slogans and chants; it's built on the foundations of knowledge, ethics, and spiritual refinement. You don’t change the world by hating it. You change it by loving something more beautiful.” A Response to the Crises of Modernity The roots of neo-traditionalism lie in the problems that Muslim societies had faced under colonial rule in the 19th and 20th centuries. At the time when European empires controlled most of the Muslim world, Muslim intellectuals and leaders were looking for solutions. Some argued that Islamic law needed to be abandoned and Western practices adopted wholesale. Others, especially the early Islamists, believed that Islam was an ideal political order that could simply supplant Western orders. While modern Salafists simply shed decades of Islamic scholarship, calling for the return to the Qur'an and Hadith, but not necessarily having the vast knowledge that traditional scholars had gained. Neo-Traditionalism emerged as a response to these movements. It contended that both political Islamism and secular modernism misrepresented the nature of the religion. Islam is not a merely private religious experience, nor just a political endeavour. It is an all-encompassing way of life, based on worship of God, the cultivation of character, the pursuit of knowledge, and the promotion of justice—understood through the painstaking labour of generations of scholars. The Primary Distinctions Between Neo-Traditionalism And Islamism One of the key ideas of neo-traditionalism is that it is against the modern ideology of Islamism. Islamism understands Islam primarily as a political system, similar to nationalism or socialism. Islamism announces the religion's purpose is to establish an "Islamic state" and reduces rich religious traditions to political catchphrases. To Islamists, the solution to Muslim world ills is primarily political: seize power, apply Islamic law, and the people will be redeemed. Shaykh Abdal Hakim Murad (Dr. Timothy Winter, UK) Dean of Cambridge Muslim College; major voice on the intersection of Islam and Western modernity, stated “The Ummah will not be restored by rage and slogans, but by beauty, intellect, and the gentle flame of inner transformation. Tradition is not the worship of ashes, but the preservation of fire. We need to recover the idea of Adab—not just manners, but an entire disposition of humility before the sacred.” Neo-traditionalists disagree. They say Islam's ultimate aim is to transform the hearts and societies of humans from within. They hold that political victory without inner transformation of people's spiritual and moral lives is pointless. They remember that the Prophet Muhammad (peace be upon him) waited over a decade in Mecca building a society of believers through patience, wisdom, and persistence before political influence mattered. Neo-Traditionalism maintains that Islam is primarily a religion, not politics. Islam has government as an integral part, but it is connected to its moral, legal, and religious aspects. It must be guided by scholars who are familiar with not only religious books, but also how to interpret them, ethics, and how to rule. Ordinary Muslims are instructed to obey the current scholarly tradition rather than jumping into political activism without proper knowledge. Restoring Spirituality and Deep Learning Neo-Traditionalism restores the role of spirituality, which Islamists and modernists predominantly neglect. Neo-Traditionalist religion holds that the path to God is greater than obeying rules or seeking political authority. It is purifying the soul, constructing an honest character, and earning love and fear of God. It emphasizes such activities as praying, remembering God, being good friends, and being ethical as being at the core of Islamic life. In extending Islamic law to new situations, neo-traditionalists offer a prudent and balanced approach. They revive the classical ideas of Maqasid Al-Shari'ah—the central objectives of Islamic law—like protecting religion, life, knowledge, family, and property. They also admire the function of customs and public benefit in judicial decisions. Islam is not a strict code of dos and don'ts to be followed blindly for them, but a living tradition that should sensibly adapt to change while being loyal to its core axioms. Neo-Traditionalism does not imply that we should reject totally modern technology, science, and politics. What it does imply is that it is supportive of thinking through modern things—adopting that which is good for us and rejecting that which causes harm to us, but according to Islamic values. It encourages Muslims to become doctors, scientists, artists, and leaders but to make sure they follow Islamic ethics in whatever they do. Islamism Neo-traditionalism Islam is a political ideology. Islam is a religion concerned with the soul, society, and governance, but not reducible to politics. Revolutions and activism are the way to bring Islam into power. Personal piety, community service, and spiritual excellence change society over time. The goal is an Islamic state. The goal is an Islamic society, but states will always be imperfect. Focus on taqwa (God-consciousness). Rejects madhhabs (legal schools) and traditional scholarship. Deep respect for madhhabs, ulama, and the established sciences. Often borrows from modern ideologies like socialism or nationalism. Remains rooted in the Qur'an, Sunnah, and scholarly consensus (ijma’). The Problems Confronting Neo-traditionalism Although Islamic neo-traditionalism is robust in ideas and spirit, it has actual issues. One of the major issues is misunderstanding. Most young Muslims, who have been affected by the simplistic messages of Islamism or the powerful appeals of Salafism, tend to view neo-traditionalism as weak or too theoretical. Some mistakenly believe that neotraditionalists neglect political duties or are disconnected from actual issues. Even inside the neo-traditionalist movement, debates exist. Some scholars might not agree on just how actively they should be involved in politics, how to integrate into secular society, or even how to face modern cultural progress. These are sometimes confusing for followers who long to be steered clearly. The second challenge is the secular culture prevalent in the majority of Western societies, in which Muslims feel compelled to hide their religion or water down their religious identity. Neo-Traditionalism must find ways for Muslims to live their religion confidently without becoming isolates or fanatics. The appetite for plain and easy solutions remains very much alive. Groups of simple solutions are likely to attract followers faster than groups that require more thought, time, and comprehension. Neo-Traditionalism has to work extra hard to demonstrate that the hard path of authentic learning and individual improvement is the only path to enduring success. According to Shaykh Abdallah bin Bayyah (Mauritania) World-renowned jurist; expert in Islamic legal theory and modern application. “What we need is not an Islamic revolution but an Islamic revival based on knowledge, wisdom, and compassion. The jurist of this age must know the rulings of the religion and the reality of the world. True scholarship considers the Maqasid (objectives) of the Shari‘ah, not just the outward forms.” Why Neo-Traditionalism Matters Today Despite these problems, neo-traditionalism presents a unique and optimistic vision of the future. It provides Muslims with a means of remaining strong in their religion and productive in contemporary life. It demonstrates that traditional does not have to mean old-fashioned, and spiritual does not have to mean irrelevant. It demonstrates that true change starts within an individual, and that the power of the Muslim community will not simply be founded upon political influence or technology, but upon honesty, knowledge, and worship. Islamic neo-traditionalism instructs Muslims that their tradition is not something to view, but something invaluable in life. It demonstrates that Islam, understood and applied correctly, possesses within it the resources to endure any era of time—including the current one. By looking back to the Qur'an, the Sunnah, and the noble history of scholarship, Muslims are able to confront the future not in fear, but in hope. Dr. Umar Faruq Abd-Allah (USA) Islamic theologian and historian; focuses on Islam's civilizational contributions and spiritual depth. “Islam is not a political ideology. It’s a way to beautify the soul, cultivate society, and harmonize life with the divine order. The future of Islam will be won not by dominance, but by excellence.” Back to Our Roots for a Brighter Tomorrow In times when everyone else is clamouring for changes or adopting other philosophies, neo-traditionalism offers a gentler but no less strong message: a message of wisdom, forbearance, balance, and the unbroken bond between man and God. It is not going back to where we have been just for the sake of it. It is going back to where we came from that can cause the tree to grow for many years to come. Ultimately, Islamic neotraditionalism might be the best hope for an Islam that remains faithful to its origins, discerning in how it engages the contemporary world, and in intimate contact with the One who founded it. URL: https://www.newageislam.com/islamic-society/islamic-neo-traditionalism-pursuing-stability/d/135356 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

Bihar Aur Sufivad: A Heartfelt Chronicle of Bihar’s Sufi Traditions

By Adnan Faizi, New Age Islam 29 April 2025 Bihar Aur Sufivad Publisher: Rajmangal Prakashan Published: 27 April 2025 Language: Hindi ----- When I first laid hands on Syed Amjad Hussain's “Bihar Aur Sufivad”, I was anticipating a straightforward account of Sufism's arrival and development in Bihar, a piece of history, maybe, or an orderly overview of shrines and orders. What I discovered, however, was something much deeper: a linkage across centuries, across memory and contemporary reality, across the search for spirituality and the imperative to hold on to shared heritage. Bihar Aur Sufivad is no mere book; it is an act of affection. It is a gesture towards clearing away rusted pages from Bihar's forgotten history and inserting them into its living memory again. Hussain's success lies not in merely telling us of saints, Silsilas, or shrines; it is in reminding us who we used to be — and who, maybe, still are. At its core, this book is a personal journey. With each chapter, the reader accompanies the author — across the green plains of Maner, through Fatuha's crowded streets, along the quiet riverbanks where forgotten Khanqahs murmur their ancient prayers. Hussain's approach is not that of the aloof academic; it is that of the seeker. His connection with the saints he discusses is not an abstract admiration, but an affective, near-familial connection. This is clear from the first pages. Hussain does not hasten to biographies or to historical analysis. Rather, he takes time to set the mood of Sufism: the devotion to love rather than law, to mercy rather than power, to equality in the sight of God rather than hierarchy of the world. He presents Sufism not as a movement, but as the essence of Islam's message, an essence that throbbed with vigor in Bihar's soil. The Sufi silsilas (orders) section does more than label Chishti, Suhrawardi, Qadri, and Naqshbandi traditions. It describes how these lineages evolved to fit Bihar's distinctive culture — incorporating local sensibilities, languages, and even customs without diluting their core message. Hussain demonstrates how Sufism in Bihar was never about rejecting the world, but about consecrating ordinary life. Whether during urs or modest community prayers at Dargahs, the hallowed and the mundane intersected so efficiently. Perhaps the most poignant part of “Bihar Aur Sufivad” is Hussain's dedication to forgotten or underappreciated figures. While there is much honor due to great luminaries such as Hazrat Shaikh Sharfuddin Maneri, Hazrat Malik Zafaruddin Bihari and Hazrat Malik Ibraheem Baya, Hussain also writes eloquently of lesser-known saints — the ones whose names exist in tradition locally only, whose Dargahs disintegrate quietly in forgotten alleys. His accounts of saints such as Hazrat Makhdoom Shah Aamu'n and Hazrat Syed Ahmad Jajneri are acts of quiet rescue, keeping their memory from being lost forever. I was most impressed by how Hussain deals with these tales. He does not aggrandise. There is no false romanticism. He tells the saints as they are with all their human complexities — their love, their struggles, their periods of education. But by doing so, he raises them even higher still, demonstrating that true sainthood is not in perfection but in perseverance and love. The addition of Manqabat (devotional poetry) adds greatly to this pilgrimage. Hussain's own poems, penned in sincerity, are placed alongside traditional pieces. They remind the reader that Sufism was never a dry academic theory; it was sung, whispered, wept into existence. Each word in these poems seems drenched with yearning — a yearning not for earthly fame, but for proximity to God. Reading the poems between the chapters puts a rhythm to the book — a breathing space in which intellect yields to heart, and the reader may feel, rather than merely think. In a manner of speaking, Hussain asks us to come to the saints as they came to the Divine: through beauty, emotion, and humility. Another quiet strength of the book is its refusal to put Sufism in a museum of the past. Hussain's rich fieldwork — his journeys to shrines, his interviews with caretakers, his observations of contemporary Bihar — always connect the old to the new. He demonstrates that although the buildings have grown old, the spiritual thirst that constructed them is alive and kicking. And he exhorts us to ask: will we allow this legacy to recede into memory, or will we make it fresh and relevant? The photographic section (Tasveer) is an evocative visual companion to the book. These are not slick, travel-brochure photos. They capture the still dignity of sites normally overlooked: a dome, a plain green flag flapping over a grave, a man reciting fatiha. They convey not only the look, but the mood of such holy sites — the mood Hussain so tenderly evokes in his writing. The last section of the book, a compilation of reflections (Samiksha evam Vichar) by scholars, poets, and social leaders, is an apt conclusion. It reminds the reader that “Bihar Aur Sufivad” is as much a spiritual or literary pursuit as it is a movement towards reclaiming the spiritual honor of Bihar. The endorsements from different voices across India indicate that Hussain's effort has hit a chord deeper than regional identity. Finally, what is so remarkable about “Bihar Aur Sufivad” is its integrity. Hussain never sacrifices truth to say that Sufism can fix everything, or that Bihar's religious heritage is untouched by scars and lacunae. But he maintains — with soft, steadfast insistence — that honoring our saints, re-grafting ourselves on their principles of love, humility, and service, can provide an exit route. Not merely for Bihar, but for all of us. In an era when history is weaponised and spirituality commodified, “Bihar Aur Sufivad” is a soft, golden light of a reminder of what's really at stake: the soul of a nation, and the aspirations of generations who thought that God could be discovered not by conquest or fear, but by love. It was less a feeling of studying history, and more a feeling of coming home, reading this book. A very strong recommendation for anyone who feels that the past is not a burden, but a blessing, ready to be rediscovered. ------ Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/books-documents/bihar-sufivad-chronicle-s-sufi-traditions/d/135355 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 Shah Hamzah Aini Marharvi: Scholar, Sufi, and Architect of Spiritual Reform

By Sahil Razvi, New Age Islam 29 April 2025 An 18th-century Indian scholar-Sufi, Shah Hamzah blended Islamic sciences with mysticism, reformed society through education and charity, and legitimized spiritual authority via relics. His works and langar traditions endure, symbolizing Sufism’s role in bridging divine grace and earthly governance. Main Points: 1. Mastered Quranic exegesis, medicine, astronomy, and Sufism, synthesizing rational and mystical knowledge. 2. 35th Qutb of the Qadiriyya Razviyya order, renowned for miracles (karamat) and visions of Prophet Muhammad. 3. Transformed Kasganj from a lawless region into a center of Islamic learning and commerce. 4. Established egalitarian practices like feeding 24,000 annually at his father’s Urs, symbolizing Sufism’s social ethos. 5. Preserved sacred relics (Prophetic hairs, footprints) to reinforce spiritual continuity and communal identity. ----- This article explores the life, intellectual legacy, and spiritual influence of Hazrat Syed Shah Hamzah Aini Marharvi (1131–1198 Hijri/1719–1784 CE), a luminary of the Qadiriyya Razviyya Sufi order in pre-colonial India. By analyzing primary sources such as hagiographies (tazkiras) and historical records, this study positions Shah Hamzah as a pivotal figure who bridged Islamic scholarship, Sufi mysticism, and societal reform during a transformative period in South Asian history. The 18th century in India was marked by the decline of Mughal political authority and the rise of regional Sufi orders as centres of spiritual and communal cohesion. The Qadiriyya Razviyya lineage, rooted in the teachings of Hazrat Ghouse-ul-Azam Abdul Qadir Jilani, emerged as a key institution for preserving Islamic ethics and fostering intellectual discourse. Within this tradition, Hazrat Syed Shah Hamzah Aini Marharvi distinguished himself as a polymath whose contributions spanned theology, jurisprudence, medicine, and Sufi metaphysics, reflecting the syncretic intellectual culture of his era. Born on 14 Rabi-ul-Aakhir 1131 Hijri (February 25, 1719 CE) in Marahra Muqaddasa (modern-day Etah, Uttar Pradesh), Shah Hamzah belonged to the Barkatiyya family, a lineage of Syeds (descendants of Prophet Muhammad) renowned for their spiritual and scholarly authority. His father, Hazrat Syed Shah Abul Barakat Aale Muhammad Marharvi, was a revered Sufi master, ensuring his son’s immersion in both Islamic exoteric sciences (Ulum-E-Zahiri) and esoteric practices (Ulum-E-Batini) from an early age. By the age of 11, Shah Hamzah had mastered Quranic exegesis (Tafsir), prophetic traditions (hadith), and jurisprudence (Fiqh) under the tutelage of his father and grandfather, Hazrat Syed Shah Barkatullah Marharvi. Shah Hamzah’s education extended beyond traditional Islamic disciplines. He studied medicine (Tibb) under Hakim Ataullah Sahib, a disciple of the 12th-century physician Hakim Haziq Ataullah, and delved into rare sciences such as Jafar (divination), Falakiyat (astronomy), and Aksir Sazi (alchemy) under scholars like Shaikh Dhadda Lahori. This synthesis of rational and mystical knowledge exemplified the intellectual dynamism of 18th-century Indo-Islamic scholarship. Shah Hamzah authored over 100 texts, blending Sufi metaphysics with pragmatic guidance. His magnum opus, Kashif-ul-Istar Sharif, is a theological treatise that reconciles Sufi cosmology with Quranic principles, while Fasl-ul-Kalimat critiques sectarian divisions and offers a unified framework for Islamic jurisprudence and ethics. His Persian-Urdu devotional poem Qaseeda Gohre Baar, composed in honour of Ghouse-ul-Azam Jilani, underscores his poetic mastery and devotional fervour. Beyond literature, Shah Hamzah institutionalized Sufism’s societal role. Under his guidance, the town of Kasganj, once a lawless region, was transformed into a thriving centre of Islamic learning and commerce by his disciple Sardar Yaqoob Khan. His Langar (free kitchen) during the annual Urs (death anniversary) of his father became legendary, feeding 24,000 people annually and embodying Sufism’s egalitarian ethos. Hagiographies such as Tazkira-e-Mashaikh-e-Qadiriyya Barkatiyya Razviyya document Shah Hamzah’s supernatural feats (Karamat). Notably, after receiving a unique Durood (blessing) from a Peshawari mystic, he reportedly encountered Prophet Muhammad in a visionary state, an event that affirmed his spiritual status among contemporaries. His mastery of Dua-e-Saifi, a prayer believed to invoke divine protection, remains central to the Barkatiyya legacy, with the knives he used for its recitation preserved as relics. Shah Hamzah also curated sacred relics to legitimize his spiritual authority. These included hairs from the Prophet’s beard (Muo-e-Mubarak), footprints (Qadam-e-Rasool), and sandals (Nalain Sharif), alongside a handwritten Bismillah by Ghous-ul-Azam Jilani. Displayed during annual Urs ceremonies, these relics reinforced the continuity of Sufi tradition and attracted devotees seeking Barkat (blessings). Primary sources on Shah Hamzah, including Tazkira-e-Mashaikh-e-Qadiriyya Barkatiyya Razviyya, idealize his persona but provide critical insights into Sufi pedagogy and the socio-religious functions of Khanqahs (Sufi lodges). These texts emphasize his role as the 35th Qutb (spiritual axis) of the Qadiriyya Razviyya, framing him as a mediator between divine grace and earthly governance. While hagiographies often exaggerate miracles, they reflect broader patterns of Sufi saint veneration in Mughal-era India. Shah Hamzah’s 24 prominent successors, including Shah Masihullah and Shah Saifullah Sahawi, propagated his teachings across North India, ensuring the Qadiriyya Razviyya’s enduring influence. His mausoleum in Marahra Sharif remains a pilgrimage site, drawing devotees for spiritual solace and communal solidarity during the annual Urs. Hazrat Syed Shah Hamzah Aini Marharvi epitomized the Sufi scholar-mystic, harmonizing intellectual rigor with spiritual charisma. His contributions to Islamic scholarship, institutional reforms, and relic veneration underscore Sufism’s adaptive resilience in South Asia. Future research could compare his legacy with contemporaries like Shah Waliullah Dehlawi or analyse the socio-economic impact of his Langar within pre-colonial agrarian economies. URl: https://www.newageislam.com/islamic-personalities/hazrat-marharvi-scholar-sufi-architect-spiritual-reform/d/135354 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

Aala Hazrat Syed Shah Qamaruddin Hussain Munemi: The Beacon of Munemi Sufi Order in Bihar

By Syed Amjad Hussain, New Age Islam 29 April 2025 Aala Hazrat Syed Shah Qamaruddin Hussain Munemi was a revered Sufi saint whose teachings, spiritual training, and disciples shaped the Munemi Order, leaving a profound and lasting impact on Bihar’s Sufism. Main Points: 1. Aala Hazrat Syed Shah Qamaruddin Hussain Munemi’s early life rooted in piety and scholarship. 2. His spiritual training and role in flourishing the Munemi Sufi Order. 3. His prominent Khalifas and discipleship legacy. 4. His spiritual teachings emphasising love, sincerity, and service. 5. His lasting influence on Sufism in Bihar. ----- Mazaar of Aala Hazrat Syed Shah Qamaruddin Hussain Munemi at Khanqah Munemiya Qamariya ----- Introduction Sufism has always illuminated the spiritual landscape of the Indian subcontinent, with Bihar playing a particularly significant role in nurturing mystical traditions. Among the luminous personalities who contributed immensely to the propagation of Sufism in Bihar was Aala Hazrat Syed Shah Qamaruddin Hussain Munemi (18 Zil Qadah 1203 – 20 Shaban 1255 Hijri / 10 August 1789 – 29 October 1839 AD), a towering figure whose legacy endures through the Munemi Sufi Order. His life, works, and discipleship left a deep and lasting impact on the religious, spiritual, and cultural fabric of the region. Early Life and Lineage Born on 18 Zil Qadah 1203 Hijri (10 August 1789 AD), Aala Hazrat Syed Shah Qamaruddin Hussain Munemi belonged to a distinguished lineage of saints and scholars deeply rooted in the spiritual traditions of Bihar. His father was Hazrat Syed Shah Shamsuddin Hussain Munemi Danapuri and his grandfather was Hazrat Makhdoom Syed Shah Yaseen Danapuri, a known sufi saint from Danapur. He hailed from the sacred soil of Azimabad (modern-day Patna), a city historically renowned as a center of Islamic learning and Sufi activities. His noble ancestry linked him to a family of piety and erudition, ensuring that from a young age, he was immersed in an environment conducive to spiritual growth. Spiritual Journey and Training The spiritual training of Aala Hazrat Munemi was both rigorous and expansive. He received his early education under his elder brother Hazrat Syed Shah Ghulam Hussain Munemi Danapuri. He devoted himself to the study of Islamic sciences, Sufism, and religious disciplines under the guidance of eminent scholars and Sufi masters of his era. At the age of 28, he became a Mureed of Hazrat Maulana Hasan Raza Raipuri Munemi in the Aaliyya–Qadiriyya–Munemiyya silsila. His spiritual orientation was deeply influenced by the teachings of his predecessors, particularly within the tradition initiated by Hazrat Shah Muhammad Munim Pak Pachnavi Summa Azeemabadi, the founder of the Munemi–Qadri Sufi Order. Through persistent devotion, discipline, and contemplation, Aala Hazrat Qamaruddin Hussain Munemi rose to become one of the most accomplished saints of his lineage, embodying the ideals of spiritual perfection (kamalat) that the Sufi path aspires to. His commitment to the inner dimensions of faith was complemented by a profound sense of outward piety. Not only was he known for his ecstatic devotion to Allah and the Prophet Muhammad Sallallahu Ta'aala Alayhi Wassallam, but he also possessed a remarkable ability to guide seekers of truth towards the purification of the heart and the realisation of divine love. The Munemi Sufi Order The Munemi Sufi Order, founded by Hazrat Shah Muhammad Munim Pak Pachnavi Summa Azeemabadi, found its greatest flourishing during the lifetime of Aala Hazrat Syed Shah Qamaruddin Hussain Munemi. His efforts in systematising the teachings, practices, and organisation of the order contributed significantly to its expansion across Bihar and surrounding regions. Aala Hazrat Munemi became the central spiritual figure of this order, mentoring countless disciples, many of whom would go on to become leading saints and scholars in their own right. Under his aegis, the Munemi Order not only emphasised traditional Sufi practices such as remembrance (zikr), meditation (muraqaba), and ethical purification (tazkiyah), but also placed a strong focus on service to humanity. Aala Hazrat Munemi envisioned Sufism not merely as a personal quest but as a collective responsibility to bring about societal harmony, compassion, and moral integrity. His Eminent Khalifas and Spiritual Legacy The spiritual brilliance of Aala Hazrat Syed Shah Qamaruddin Hussain Munemi is reflected vividly in the lives of his numerous Khalifas (spiritual successors), who were trained under his close supervision. While many of his disciples had received initiation (bay'at) from other sources, it was under the sublime guidance of Aala Hazrat Munemi that they attained spiritual perfection and maturity. His circle of influence spanned a wide geography, and the depth of his training ensured that his representatives carried forward his teachings with authenticity and vigour. Among his most accomplished khalifas was Hazrat Maulana Syed Shah Mubarak Hussain Munemi, whose death occurred in 1273 Hijri. Hazrat Shah Muhammad Qasim Danapuri, who passed away in 1281 Hijri, was another notable figure, along with Hazrat Syed Shah Ata Husain Fani Danapuri Summa Gayawi, who left this world in 1311 Hijri. The chain of excellence continued with Hazrat Khwaja Shah Lutf Ali (d. 1260 Hijri) and Hazrat Khwaja Wajhullah Abulolai (d. 1266 Hijri), both of whom were luminaries in their own spheres. The illustrious Hazrat Maulana Alimuddin Balkhi, who died in 1278 Hijri, and Hazrat Syed Shah Muhammad Ghulam Hussain Abul Faiyaz, who departed in 1279 Hijri, stand as testimony to the breadth of Aalahazrat’s spiritual transmission. Hazrat Syed Shah Muhammad Hasan alias Sayyed Mian Raipuri (d. 1248 Hijri) and Hazrat Syed Shah Muneeruddin Balkhi (d. 1252 Hijri) were also among those who preserved and disseminated his teachings. In addition, Hazrat Syed Shah Jalaluddin Kasaarwi (d. 1270 Hijri), Hazrat Syed Shah Amjad Hussain Balkhi, Hazrat Khwaja Sultan Jaan, and Hazrat Khwaja Miraan Jaan enriched the Munemi order further. Hazrat Khwaja Imamuddin (d. 1254 Hijri), Hazrat Shah Muhammad Hussain Mohiuddin, Hazrat Hafiz Jamaluddin Jalesari, and Hazrat Shah Amanullah Danapuri carried forward the torch of Sufism with unparalleled dedication. Each of these Khalifas not only upheld the high spiritual standards set by Aala Hazrat Munemi but also became beacons of guidance in their respective regions, ensuring that the fragrance of his teachings reached every corner where seekers yearned for truth and enlightenment. Spiritual Methodology and Teachings The spiritual methodology (tarīqa) of Aala Hazrat Syed Shah Qamaruddin Hussain Munemi was rooted in the profound traditions of Islamic mysticism. He stressed the importance of love (ishq) for the Divine, sincerity (ikhlas) in worship, self-effacement (fana), and perpetual remembrance of God (dhikr-e-ilahi). His teachings harmonised the inner (batin) and outer (zahir) dimensions of faith, fostering a holistic development of the seeker’s character and spirit. Aala Hazrat Munemi placed special emphasis on the importance of adab (spiritual etiquette), recognising that refinement of manners was essential for the purification of the soul. His gatherings were known for their profound spiritual atmosphere, where seekers experienced an overwhelming sense of divine presence and mercy. He encouraged constant engagement with the Quran, adherence to the Sunnah, and active service to humanity as integral parts of the spiritual path. Contribution to the Spread of Sufism in Bihar Aala Hazrat Syed Shah Qamaruddin Hussain Munemi’s role in spreading Sufism in Bihar cannot be overstated. Through his personal example, his mentoring of disciples, and the establishment of spiritual centres, he transformed the spiritual landscape of the region. The Munemi Order, under his stewardship, became a powerhouse of spiritual learning and ethical rejuvenation. Bihar, during his time, witnessed a renewed surge in Sufi activities, marked by the construction of khanqahs (Sufi lodges), madrasas, and centres for spiritual training. The ripple effect of his efforts extended well beyond his lifetime, with subsequent generations of Sufis, scholars, and ordinary believers continuing to draw inspiration from his teachings. Final Years and Passing Aala Hazrat Syed Shah Qamaruddin Hussain Munemi’s earthly journey came to an end on 20 Shaban 1255 Hijri (29 October 1839 AD). His passing marked the conclusion of a remarkable chapter in the history of Indian Sufism, yet his legacy continues to shine brightly. His Mazaar near the Dargah of Hazrat Shah Muhammad Munim Pak is a place of pilgrimage and devotion, serves as a constant reminder of his spiritual grandeur and enduring influence. Through his life and works, Aala Hazrat Munemi exemplified the highest ideals of Sufism—unwavering devotion to God, tireless service to humanity, and an indelible commitment to the transformation of the soul. His contributions have earned him a distinguished place among the great Sufi masters of the Indian subcontinent. Conclusion Aala Hazrat Syed Shah Qamaruddin Hussain Munemi remains one of the most significant figures in the history of Sufism in Bihar. His life stands as a beacon of light for those who seek divine love and truth. The Munemi Sufi Order, shaped and strengthened under his guidance, continues to inspire countless seekers on the spiritual path. His enduring impact is a testament to the power of sincerity, devotion, and selfless service in bringing about profound spiritual and societal change. In remembering and celebrating his legacy, we honour a tradition that continues to offer hope, guidance, and illumination in a world desperately in need of spiritual revival. ------ Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is the author of 'Bihar Aur Sufivad', a research book based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/aala-hazrat-munemi-sufi-order-bihar/d/135353 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