Why Surah 9:5 Is Not a Call to Kill Disbelievers – A Quranic Legal Perspective

By Naseer Ahmed, New Age Islam 10 April 2025 Abstract: Surah 9 Has Been Unfairly Dubbed The “Sword Verses” Due To Selective Quoting—Particularly Of Verse 9:5. A Contextual Analysis Reveals That These Verses Are Judicial Rulings Specific To A Group Of Treaty-Breaking Polytheists Guilty Of Treachery In War And Religious Persecution. The Quran Distinguishes Between Peaceful Polytheists (Mushrikin) And Treacherous Ones (Kafirin). The Punishment In 9:5 Applies Only To The Latter. Furthermore, Faith-Neutral Principles Such As Freedom Of Conscience And Justice Remain Central To Islam’s Message. The Four-Month Amnesty Allowed Peaceful Migration Or Acceptance Of Islam, Preventing Any Bloodshed. This Article Clarifies That The So-Called Sword Verses Are Not Calls To Indiscriminate Violence But Just Responses To War Crimes, Reinforcing The Universal And Moral Character Of The Quran’s Message. Surah 9 (At-Tawba) is frequently misrepresented through selective quotation—especially of verse 9:5—creating the misleading label “Sword Verses.” However, a careful and contextual reading reveals these verses to be judicial pronouncements targeting a specific group of polytheists who had broken treaties, committed treachery, and engaged in religious persecution. The first 29 verses of Surah 9 are among the last revelations, arriving after the battles of Hunain and Tabuk and about a year before the Prophet’s (pbuh) final Hajj in 632 CE. He passed away a few months later. These verses were revealed around 12 to 18 months after the peaceful conquest of Mecca in 629/630 CE, when the Prophet entered the city without resistance. Despite expectations of retribution, no blood was shed. Following Mecca’s fall, the Muslim ranks swelled. This surge led to overconfidence and an initial setback at Hunain, though Muslims ultimately prevailed. During this period, many Meccans accepted Islam, but some continued in polytheism. A final proclamation was made during the Hajj of 631 CE, pronouncing judgment only on the polytheists who had violated treaties and committed acts of hostility. Among them, some had violated treaties and acted with hostility. These individuals are referred to in the Quran as Kafaru or Kafirin—a legal term denoting those guilty of treachery. Others had fought without breaking treaties and thus were not deemed guilty. Disbelief alone does not constitute Kufr; they were simply Mushrikin (polytheists). Verse 9:5 outlines the punishment for the Kafirin, whose acts of Kufr are detailed in verses 9:12 and 9:13. Those disbelievers who were not guilty of treachery were not subject to combat or execution. Instead, they were barred from entering the Kaaba (9:28) and required to pay Jizya (a tax) under 9:29. Crucially, all polytheists were granted a four-month amnesty to either migrate or accept Islam. As a result, no executions occurred under 9:5. This peaceful resolution defies the common misreading of the verse as a universal call to violence. Key Verses of Surah 9 (9:1) “A (declaration) of immunity from Allah and His Messenger to those of the Mushrikin with whom you have made treaties.” (9:2) “So travel freely throughout the land for four months, but know that you cannot escape Allah, and that Allah will disgrace the Kafirin.” (9:3) “...And give glad tidings of a painful punishment to the Kafaru.” (9:4) “Except those Mushrikin with whom you made a treaty and who have not violated it nor supported anyone against you. Fulfill your obligations to them until the end of their term...” (9:5) “But when the sacred months have passed, then fight and slay the Mushrikin wherever you find them... But if they repent, establish prayer, and give zakat, then let them go their way...” (9:6) “If any of the Mushrikin seeks your protection, grant it to him so he may hear the word of Allah, and escort him to safety. That is because they are a people without knowledge.” Mushrikin vs. Kafirin Verses 9:2 and 9:3 use both terms—Mushrikin and Kafirin—proving that Kafirin are a subset of Mushrikin. Only the Kafirin are said to be “disgraced” and threatened with “a painful punishment.” This distinction is vital: not all disbelievers or polytheists are Kafirin. Even twenty-one years into the Prophet’s mission, many Mushrikin had not embraced Islam but were not labelled Kafirin. Thus, translating Kafir simply as "disbeliever" is a fundamental error wherever it occurs. What Was Their Kufr? (9:12) “If they break their oaths after making a covenant and attack your religion with insults...” (9:13) “Will you not fight people who broke their oaths, plotted to expel the Messenger, and were the first to attack you...?” Their Kufr included: • Treaty violations, • Ridiculing or attacking Islam, • Plotting to expel the Prophet, • Initiating hostilities. In essence, these were acts of treachery and persecution. Verse 9:5 targets such aggressors exclusively. The Non-Kafir Polytheists In contrast, those who: • May have fought fairly and honoured their treaties (9:4), • Did not aid the enemy, • Sought protection even if they had fought unfairly (9:6), were not classified as Kafirin. Though still Mushrikin, they were considered ignorant (la ya‘lamun), not criminal. Their only penalties were: • Barred from the Sacred Mosque (9:28), • Required to pay Jizya (9:29). Why Does 9:5 Say “Kill the Mushrikin”? If 9:5 had stated “kill the Kafirin,” it could have been misinterpreted to include the Kafirin among the People of the Book mentioned in 98:6—those who rejected faith after recognizing the truth. Yet for them, there is no worldly punishment, only in the Hereafter, as protected by 2:256: “Let there be no compulsion in religion.” Thus, even 9:5 remains faith-neutral. It says “kill the Mushrikin,” but verses 9:4 and 9:6 exclude the peaceful among them, leaving only the treacherous Kafirin as liable. Fundamental Principles of Islam Freedom of Conscience is fundamental in Islam: • “Let there be no compulsion in religion.” (2:256) • “To you your religion, and to me mine.” (109:6) The Prophet's conduct during conflict never violated these principles. Peaceful and non-treacherous Mushrikin could retain their religion and pay Jizya, while others had the option to migrate during the amnesty. The treacherous alone, guilty by both secular and divine law, faced the death penalty. Yet even they were given the opportunity to escape harm. Calling these verses “Sword Verses” grossly misrepresents both their intent and their effect. A Universal Message All moral imperatives in the Quran, including those on just war, are faith-neutral and universal. War is waged not on faith, but on oppression and injustice, as seen in 4:75: (4:75) “Why should you not fight in the cause of Allah for those who are weak and oppressed—men, women, and children—who cry: ‘Our Lord, rescue us...’?” The Quran calls people of all faiths to unite against injustice. The enemy is not disbelief but oppression. The oppressor (Kafir) can be a believer or a disbeliever. Conclusion The so-called “Sword Verses” are not blanket calls to violence. They are judicial pronouncements—nothing more—against those guilty of war crimes and religious persecution. These verses concern actions, not beliefs. Mislabelling them as religiously motivated violence distorts their legal and moral purpose. When properly understood, these verses uphold justice, mercy, and freedom of conscience—universal principles that are central to Islam. If Muslims are guilty of the same crimes, these verses would apply equally to them. --- 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/surah-9-5-kill-disbelievers-quranic-legal/d/135115 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

Waqf (Amendment) Bill, 2025: Navigating the Good and the Bad

By Professor Faizan Mustafa Translated from Urdu by Ghulam Ghaus Siddiqi, New Age Islam 10 April 2025 Waqf Is An Integral Part Of A Muslim's Life And, Therefore, Is Part Of Their Freedom Of Religion. The Entire Waqf System Cannot Be Weakened Due To The Corruption And Mismanagement Of A Few Trustees. Is There No Corruption In Our Government Or Judiciary? So, Just Because There Is Corruption, Will The Entire Government Or Judiciary Be Blamed And Replaced? ----- Professor Bahaeddin Yediyildiz, a Turkish scholar specializing in Ottoman history and Waqf (endowment) institutions highlights the profound impact of Waqf during the Ottoman Empire, illustrating how they permeated various aspects of daily life. According to Yediyildiz, individuals were born in Waqf houses, slept in Waqf-provided cradles, consumed food and drink funded by Waqf resources, received education in Waqf schools, and, upon death, were buried in shrouds financed by Waqfs. This was just an aside (an incidental statement/Jumla Mu'taridah). But what it means is that during the Ottoman Empire, Muslims had donated their properties on a large scale for good causes. Legislation is a difficult task. We are not talking about divine laws. Humans are imperfect, so any law made by humans cannot be perfect. Even the constitution of India, which was drafted by the best minds of the country with the best intentions, contained provisions that required deletion, addition, and amendment. The Endowment Bill 2025, which has been approved by Parliament, is no exception to this. That is why the ruling party’s claim that this is a perfect law and the opposition’s criticism that there is no room for improvement are both wrong. The truth is never at extremes; it lies in moderation. If something good is in the bill, it should be praised, and if necessary, criticism should be made. Our constitution grants us the freedom to do so. The Prime Minister himself said in a recent podcast with Lex Friedman on March 15, 2025, that if democracy truly runs in your veins, you should accept it. Our scriptures tell us to always keep our critics close. Since things should always begin on a positive note, let's first look at the good features of the Waqf Bill. Section 3A states that “No person shall create a Waqf unless he is the lawful owner of the property and competent to transfer or dedicate such property”, meaning that only a legitimate owner can create a Waqf, which is exactly what Islam also commands. The proposal to include women, Muslims from other marginalized communities, and non-Muslims in the Waqf administration under Sections 9 and 14 should be welcomed, as diversity improves decision-making. It is also correct, as stated in Section 18, that Waqf can only be declared through a documented process, and thus, no new Waqf can be created verbally. This is accurate—creating a Waqf merely by word of mouth can later lead to issues. In Section 3(r) (IV), the inclusion of "the welfare of divorced women and orphans" is a positive step, even though these objectives were already encompassed under the broader term "welfare and such other purposes as recognized by Muslim law" in the previous legislation. Section 23 – Chief Executive Officer's Rank: The Bill proposes that the Chief Executive Officer (CEO) of the Waqf Board should be at least of Joint Secretary Rank in the State government, replacing the previous requirement of a Deputy Secretary. Section 83 – Chairman of the Waqf Tribunal: The composition of the Waqf Tribunal is amended to consist of a District Judge (or an equivalent rank) as Chairman, and an officer of Joint Secretary Rank as the other member. This replaces the earlier structure that included a Civil Judge as Chairman. Section 84 – Decision Timeline for the Tribunal: The Bill stipulates that the Waqf Tribunal must deliver its decisions within six months of the application, with an additional six months allowed if reasons are recorded. Section 64 – Removal of Trustee or Manager: Provisions are introduced to remove a trustee or manager if they fail to maintain proper accounts for a year without valid reason, or if they become a member of any organization declared illegal under the Unlawful Activities (Prevention) Act, 1967 (UAPA). What can be said about the flaws of the Act? How will it affect Muslims when it severely impacts the rights of non-Muslims themselves? It goes against the very concept of ownership, as it states that only a Muslim can create a Waqf. The correct position is that the owner of property is free to do whatever they wish with their property. While the Waqf Acts of 1954 and 1995 allowed only Muslims to create Waqfs, the 2013 amendment removed this unjust restriction. However, the 2024 Waqf Amendment Bill has reinstated the previous restriction by removing Section 104 and made it even stricter by insisting, in Section 3(r)(a), that only a Muslim who has been a practicing Muslim for the last five years can create a Waqf. This provision violates the property rights of non-Muslims because they are free to do whatever they wish with their properties. The 17th-century Fatawa Alamgiri, compiled by over 40 prominent scholars, clearly states that non-Muslims can also create Waqfs. In the case of Piraathu Peda Venkatasubaraidu vs. Haji Slar Sahib (1930), the Madras High Court observed that it is common for Hindu landlords to give Waqfs to Muslims living in their areas. Similarly, in Arur Singh vs. Badar Din (1940), the Lahore High Court upheld the right of a Hindu to dedicate his property for a Muslim cemetery. After independence, the Nagpur High Court also upheld the right of non-Muslims to create Waqfs in Moitisha vs. Abdul Ghaffar (1956). Since Hindu Endowment laws do not prevent non-Hindus from creating "Hindu Endowments," the arrangements mentioned in the amendment bill (2025) are against the principle of "One Country, One Law." Similarly, the "five-year restriction" on a Muslim is unreasonable and has no logical basis. Would the government be willing to impose such a restriction on the creation of Hindu religious or charitable endowments as well? The Waqf Board is not a body of Muslim Ulama or a private land mafia, but rather, it is a legal institution largely composed of individuals appointed by the government. If some undesirable people have been appointed by the governments, the entire "Waqf institution" cannot be blamed for it. In such cases, all the relevant governments should be held accountable. Although under Section 97, the government can issue instructions to the boards and, under Section 99, even take over their functions, this Bill has significantly reduced the powers of the boards. For instance, the annual share of income from the Waqf to the board has been reduced from seven percent to five percent, which will negatively impact the board’s financial health. The control of the board over trustees or managers has also been weakened. The situation has worsened by the provision allowing the consumer to end the Waqf’s commitment. This clause also contradicts the ruling in the M. Siddiq (2019) case related to the Babri Mosque, which clearly recognized the concept of Waqf by the user. Interestingly, Muslims were not able to prove the Babri Mosque as a Waqf. The court observed, "We recognize the principle of Waqf by the user, even in the absence of a Waqf deed or a clear declaration. Whether properties that have been used for a long period are Waqf or not is a matter of evidence." (Para 1134). In fact, it is only when the owner himself allows the use of the property over a long period that the property can be considered as Waqf by the user. This concept also exists in the laws governing Hindu religious properties. Tribunals may be flawed, but they help in expediting the resolution of specific cases, and we have almost 70 tribunals. Why does the government have such a lack of trust in tribunals when all their members are appointed by the government itself? Why can it not trust its own appointees? Section 107, which had excluded Waqf disputes from the Land Boundary Act, 1963, has been removed with the stated aim of improving Waqf performance. However, this will have the opposite effect because Waqf claims cannot be filed after the Waqf’s duration has ended, further weakening the Waqf system. Once again, the principle of "one nation, one law" is violated here, as such exemptions exist in Hindu Waqf laws, like Section 143 of the Telangana and Andhra Act, Section 109 of the Tamil Nadu Act. While Hindu Waqfs operate under state laws, there has been a central law for Waqf since 1954. Land, too, is a state subject. Unlike the 1995 Act, Section 108B of the new bill also restricts states from formulating their own rules and regulations under the new law. No law is written in stone. It is hoped that the new law will be amended, and the problematic provisions will be reconsidered. Since we are a secular country, the state cannot spend money on religious institutions; Waqf properties essentially sustain such institutions. Waqf is an integral part of a Muslim's life and, therefore, is part of their freedom of religion. The entire Waqf system cannot be weakened due to the corruption and mismanagement of a few trustees. Is there no corruption in our government or judiciary? So, just because there is corruption, will the entire government or judiciary be blamed and replaced? Courtesy: Urdu newspaper Inquilab, April 5, 2025, New Delhi Translated from Urdu into English by Ghulam Ghaus Siddiqi, New Age Islam ……… Urdu Article: Waqf Amendment Bill: Both Good and Bad وقفترمیمیبل: اچھابھی ‘برابھی URL: https://www.newageislam.com/islam-politics/waqf-amendment-bill/d/135114 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 Truly Educated Never Graduate

By Sumit Paul, New Age Islam 10 April 2025 "Vidya Parti Pacchha Nirant Sidha Dhayante " (A truly learned person is committed to learning) Mahavir's pithy observation (in Prakrit) that a truly learned person is forever committed to learning is very true. We express the same in English: " The truly educated never graduate." This encapsulates the essence of lifelong learning. As someone who founded Jainism, a philosophy rooted in non-violence and compassion, Mahavir emphasized that education goes beyond the confines of formal institutional study. According to him, true education is a continuous process that remains with an individual throughout their life. The acquisition of knowledge does not end with the receipt of a diploma or degree. Instead, it is a lifelong commitment to personal growth, self-improvement, and the exploration of new ideas and perspectives. Mahavira's words inspire us to embrace a mind-set of perpetual learning, urging us to remain open-minded, curious, and engaged in the pursuit of knowledge, regardless of our age or societal status. There's a famous phrase in Pahlavi, Be Aamzoz Ta' Zindai (There's no end to learning). True and genuine education begins when formal education ends. Though it might sound like an oxymoronic statement, it's very true. More than education, it's learning that's a lifelong mission. Education is structured. It has a pattern. It might get you a job, it cannot make you learned, wise and erudite. Legendary Shahnai player Ustad Bismillah Khan kept practising till the end. Someone asked him, why did he practise when he was unarguably the greatest Shahnai player the world had ever seen. Bismillah Khan humbly said, "Ghalat Sur Saadh Raha Hoon Aur Ye Shayad Khud Se Aage Nikal Jaane Ki Koshish Hai " (I'm perfecting the wrong notes in a bid to transcend myself). Buddha also said that constant learning was an exercise to challenge oneself; to question one's long-held beliefs and ultimately the realization that a lifetime was not enough to acquire even a scintilla of knowledge. Gyanam Chanchu Pravesham (Knowledge can be likened to a bird merely poking its beak into something). Allama Iqbal says, "Sahab-e-Saaz Ko Laazim Hai Ke Ghafil Na Rahe/ Gaahe-Gaahe Ghalat Aahang Bhi Hota Hai Sarosh" (Even a seasoned instrumentalist mustn't remain inert/ For, gradually can the wrong notes be perfected). Learning is a lifetime mission and passion. Socrates learnt how to play a difficult type of lyre a day before his execution. We learn every day and realize that today is better than yesterday in terms of gaining knowledge and tomorrow should even be better than today in search of new things. This is learning. This is how we educate ourselves every moment. Once you're aware and esurient for knowledge, the passion becomes your life's sole (and also soul) objective and an all-consuming passion. Padh Ke Hazaron Kitabein Aayee Baat Samajh Mein/ Aaghaaz-e-Ilm Toh Hai, Anjaam Nahin Iss Mein (Having read a number of books, it dawned on me that knowledge had a beginning but no end). Lastly, we quite lightly take Urdu poet Jameel Mazhari's famous couplet and mistake it only for a typical lover's obsession: Maktab-e-Ishq Ka Duniya Mein Nirala Hai Usool/ Us Ko Chhutti Na Mili Jis Ko Sabaq Yaad Aaya (The rules of the school of love are different/ One who learns his lesson/s is never free). The very educated Shayar-e-Bihar (An M A from Calcutta University in 1931, Jameel was born in Patna) indeed wrote it from a lover's perspective but he himself said that a lover of knowledge was also never allowed/disposed to go home once he learnt his lesson because he got addicted to it (knowledge). ---- April 10 is Mahavir Jayanti. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/truly-educated-graduate/d/135111 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

Shaikh Husamuddin Manikpuri: A Quiet Flame of the Chishti Path

By Adnan Faizi, New Age Islam 10 April 2025 A 15th-Century Mystic Who Chose Seclusion Over Spectacle, And Depth Over Display, His Legacy Whispers Through the Silence of Manikpur Main Points: 1. 1.Disciple of Shaikh Noor Qutub Alam in Bengal 2. 2.Practiced seven years of uninterrupted seclusion 3. 3.Authored several rare Sufi works, mostly unpublished 4. 4.Belonged to the lesser-known Husami branch of Chishtis 5. 5.His Urs features the rare Gagar ritual still performed in Manikpur ---- Roots in a Time of Transition Shaikh Husamuddin was born into the Gardezi Sayyid family of Manikpur, Uttar Pradesh, tracing lineage to Shahabuddin Ilahi, a saint who came to India during Iltutmish’s reign. Manikpur, quietly nestled along the Ganges, witnessed spiritual currents when Delhi's imperial hold was fading and Bengal’s mystic climate was rising under the Ilyas Shahi sultans. In this period of political and spiritual flux, Husamuddin aligned himself with the quietist tradition, choosing inner retreat over outer prominence. He emerged as a figure whose legacy lived not in palaces or courts, but in Khanqahs and hearts. A Disciple in Bengal, a Guide in Manikpur Shaikh Husamuddin undertook his early spiritual journey in Bengal’s Pandua. There, he became a disciple of Shaikh Noor Qutub Alam, a prominent Chishti master and spiritual heir of lAshraf Jahangir Semnani. This training immersed him in Chishti ideals, silence, humility, detachment. After returning to Manikpur, Husamuddin entered seven years of continuous, seclusion devoted to dhikr, night vigils, fasting, and contemplation. This period became his inward furnace, one that would later ignite others’ hearts. The Husami Way: Silence, Restraint and Ritual Shaikh Husamuddin's teachings evolved into what came to be known as the Husami branch of the Chishti Silsila, a path marked by deep silence, internal discipline, and subtle mysticism. His Khanqah in Manikpur was known for its simplicity and seriousness. One of his disciples, Farid bin Salar, recorded: "The Shaikh did not speak much, but each word made the path easier." His emphasis was never on attracting crowds but on refining the soul. His presence alone had a transformative quality. The Written Flame: His Spiritual Works Although not widely printed or discussed today, Husamuddin left behind several texts most of which survive in manuscript form: Anees al-Aashiqeen – on the nature of divine love Rafiq al-Aarifeen – for the spiritually advanced Khulasat al-Awraad – outlining daily spiritual practices Risala-e-Mahwiya – reflections on Fana and Baqa Maktubat-e-Manikpuri– letters offering spiritual guidance These writings are housed in private collections or older libraries and await revival by contemporary scholars. The Gagar Tradition: A Living Symbol of Love One of the rarest and most distinctive aspects of his Urs is the Gagar ritual, a tradition unique to the Husami branch. During this celebration, devotees, especially women balance pitchers (gagar) on their heads while dancing in spiritual ecstasy. This ritual symbolizes surrender, inner balance, and the overflowing grace of the saint. This living symbol of his legacy continues every year on 11th March, during his Urs in Manikpur, echoing a blend of devotion and inherited mysticism. A Legacy that Refused Fame but Earned Reverence Shaikh Husamuddin passed away in Manikpur, though the exact year remains debated either 1449 or 1477. His Dargan remains a quiet sanctuary, away from the noise of fame. He left no institution behind, no political footprint, only a life of purity that continues to light the way for those who listen closely. His name may not appear often in books, but it lives on wherever silence holds meaning. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/shaikh-husamuddin-manikpuri-chishti-path/d/135112 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 Meer Syed Mohammad Kalpwi Tirmizi: Sufi Scholar, Saint, and Spiritual Luminary

By Sahil Razvi, New Age Islam 10 April 2025 17th-Century Indian Sufi Saint; Founded Khanqah Muhammadiyah Kalpiyya of Kalpi, Uttar Pradesh; Spiritual Leader In Multiple Orders; Authored Works On Divine Names And Sufi Practices; Transformed Lives Through Miracles; Legacy Endures In Kalpi Through His Mausoleum And Disciples Main Points: 1. Trained in Hadith and Sufism under scholars like Shaikh Muhammad Younus Mohaddees and Shaikh Jamalul Auliya, becoming a polymath (Aalim and Faadhil). 2. Granted Khilafat (leadership) in five Sufi orders (Qadri, Chishti, Suharwardi, Naqshbandi, Madari) and founded the Khanqah Muhammadiyah Kalpiyya. 3. Authored works like Jaami’ul Kalam (on Allah’s names) and Diwaan-e-Sher (Persian poetry), blending theology and mysticism. 4. Transformed sinners through spiritual grace (Karaamat), exemplified by a repentant disciple who became his attendant. 5. Mausoleum in Kalpi remains a pilgrimage site; sons and disciples propagated his teachings across India. ---- Meer Syed Mohammad Kalpwi, of Uttar Pradesh, also revered as Meer Syed Ahmed Kalpwi Tirmizi, stands as a monumental figure within the Islamic spiritual tradition, particularly in the Silsila Aaliyah Qadiriyya Barakatiya Razviya Nooriya. As the 30th Imam and Shaykh of Tariqat, his life and works epitomised the synthesis of scholarly rigour and Sufi mysticism. Founding the Khanqah Muhammadiyah Kalpiyya in Kalpi, Uttar Pradesh, he established a spiritual and intellectual hub that continues to resonate with devotees and scholars alike. This article delves into his early life, spiritual journey, literary contributions, and enduring legacy, contextualising his role in the broader tapestry of Indian Sufism. Born in 1593 in Kalpi, Jalaun, Uttar Pradesh, India, Hazrat Meer Syed Mohammad Kalpwi hailed from a lineage steeped in Islamic scholarship. His father, Hazrat Syed Abi Saeed bin Baha-ud-deen bin Imaad-ud-deen al-Hasani Tirmizi, was a distinguished scholar who laid the foundation for his son’s early education. Under his father’s guidance, Hazrat Kalpwi imbibed the principles of Quranic studies, Hadith, and Islamic jurisprudence. At the age of seven, his mother entrusted him to Hazrat Shaikh Muhammad Younus Mohaddees, a revered Hadith scholar, under whom he underwent rigorous training in prophetic traditions (Hadith) and earned his Sanad (certification). Seeking deeper knowledge, he journeyed to Jehanabad, where he studied under Shaikh Jamalul Auliya, a luminary of Sufi thought. This phase honed his expertise in both exoteric (zahir) and esoteric (batin) sciences, earning him the titles of Aalim (scholar) and Faadhil . His academic journey was further enriched under Hazrat Afzal bin Abdur Rahmaan Ilaahabadi, a Khalifa of his father, who nurtured his pedagogical skills. By the time he completed his education, Hazrat Kalpwi had emerged as a polymath, equally adept in theology, mysticism, and teaching. Hazrat Kalpwi’s spiritual lineage is rooted in his initiation into the Sufi path by his father, Hazrat Meer Sayyid Muhammad Kalpwi. Remarkably, he was granted Khilafat (spiritual succession) at the age of 24, a testament to his precocious spiritual maturity. His authority extended across multiple Sufi orders, a rare feat that underscored his universal appeal. He received the caliphate of the Naqshbandi Ahrari order from Khwaja Sayyid Amir Abul Ula Naqshbandi, in addition to being recognised as a spiritual successor in the Qadri, Chishti, Suharwardi, and Madari traditions. His leadership within the Silsila Aaliyah Qadiriyah Barakatiya Razviya Nooriya was marked by an unwavering commitment to the Sunnah and a profound connection to the Dargah of Hazrat Khwaja Moinuddin Chishti in Ajmer. This connection symbolised his dedication to bridging scholarly discipline with Sufi devotion, fostering a tradition that emphasised both outward observance and inner transformation. Hazrat Kalpwi’s intellectual legacy is enshrined in his contributions to Sufi literature, which blend theological depth with mystical insight. Among his notable works: (1) Tafseer Surah Fatiha in Arabic, (2) Tafseer Surah Yusuf, (3) Kitaab al-Atarwaah in Arabic, (4) Risaala Tahqeeq-e-Rooh in Farsi, (5) Risaala Wahdat al-Wujood in Arabic, (6) Irshaad al-Saalikeen in Farsi, (7) Risaala al-Ghina in Farsi, (8) Risaala Aqaid-e-Sufiya (published), (9) Risaala Waaqiaat in Arabic, (10) Risaala Amal wal-Amal in Farsi, (11) Risaala Shughul-e-Kooza in Farsi, (12) Haqaa’iq o Ma’rifat in Farsi, (13) Maratib al-Ghina wal-Wusool ila Allah Subhanahu in Farsi. These works, preserved through centuries, remain seminal resources for Sufi practitioners, offering both doctrinal clarity and contemplative depth. Hazrat Kalpwi’s life was punctuated by accounts of karaamat (spiritual miracles), which reinforced his stature as a Wali (friend of Allah). One such narrative involves a notorious sinner who resolved to test Hazrat Kalpwi’s spiritual potency. The man vowed to repent if affected by the saint’s gaze; otherwise, he would publicly indulge in sin. Upon arriving at Kalpi Shareef (Jalaun, Uttar Pradesh), Hazrat Kalpwi’s mere glance rendered him unconscious. Recognising his sincerity, Hazrat Kalpwi gifted him a cloak (khirqa), symbolising spiritual investiture. Initially refusing out of humility, the man relented when Hazrat Kalpwi admonished, “How do you know what is in it?” Upon wearing it, he experienced profound mystical revelations, eventually becoming a devoted Khaadim (attendant) at the Khanqah. This episode illustrates Hazrat Kalpwi’s ability to catalyse spiritual metamorphosis through grace. Blessed with three sons, Hazrat Syedd Shah Fazlullah, Hazrat Sayyid Shah Sultan Maqsood, and Hazrat Sayyid Shah Sultan Mahmood, Hazrat Kalpwi ensured his legacy endured through his lineage. All three sons distinguished themselves as scholars and spiritual guides, perpetuating their father’s mission of disseminating Islamic teachings. Their contributions reinforced the Kalpiyya Khanqah’s role as a beacon of spiritual and intellectual excellence. Kalpwi’s influence radiated through a network of disciples and successors, each instrumental in propagating his teachings. Notable among them were Shaikh Muhammad Afzal Allahabadi, a scholar of Hadith; Aashiq Muhammad and Haji Junaid, who spread the Qadiriyya tradition; and Haafiz Zia’ullāh Bilgrami and Shaikh Abdul Hafeez Bilgrami, renowned for their literary contributions. Others, such as Meer Muhammad Waris Nizamabadi and Shaikh Kamaal Karakati, established subsidiary centres, ensuring the geographical expansion of his spiritual order. Hazrat Meer Syed Mohammad Kalpwi passed away on 19th Safar al-Muzaffar, 1084 AH (1661 CE), with historical accounts noting his demise on either a Monday or Thursday, days of spiritual significance in Islam. His Mazaar Sharif (Shrine) in Kalpi Shareef, Jalaun, Uttar Pradesh, India remains a pilgrimage site, attracting devotees seeking blessings and spiritual solace. Hazrat Meer Syed Mohammad Kalpwi’s life embodies the quintessence of Sufi ideals, scholarship, devotion, and transformative leadership. His multifaceted contributions to Islamic mysticism, coupled with his role in nurturing a lineage of scholars and saints, cement his position as a cornerstone of the Qadiriyya Barakatiya Razviya Nooriya tradition. As his Khanqah continues to thrive, Hazrat Kalpwi’s legacy endures as a testament to the timeless relevance of Sufism in navigating the interplay between divine love and earthly existence. References: Lahori, Ghulam Sarwar. Khazinat-ul-Asfiya. Munshi Naval Kishor, 1894. Rizvi, Abdul Mujtaba. Tazkira-e-Mashaikh-e-Qadriyya Barakatia Rizvia. Al-Majmaul Misbah Mobarakpur, 2002. MyIslamicInfo. (2020, April). حضرتمیرسیدمحمدکالپویرحمۃاللہعلیہ. https://www.myislamicinfo.in/2020/04/blog-post_193.html Alahazrat Network. (n.d.). Hazrat Meer Syed Ahmad Kalpwi. Retrieved from https://alahazrat.net/personalities/hazrat-meer-syed-ahmad-kalpwi/ ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/hazrat-meer-kalpwi-tirmizi-sufi-spiritual-luminary/d/135110 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

Surah Al-Bayyina and the ‘Worst of Creatures’ – A Misreading That Spanned Centuries?

By Naseer Ahmed, New Age Islam 9 April, 2025 For centuries, verse 98:6 of the Quran—labelling certain groups among non-Muslims as “the worst of creatures”—has been widely interpreted as a blanket condemnation of all non-Muslims. But is that really what the verse says? This article applies Tafsir-bil-Quran, the Quran’s own method of self-explanation, to precisely identify the groups condemned to Hellfire and the group promised Paradise. The linguistic disambiguation is achieved by comparing it with another linguistically analogous verse, one about which there is no ambiguity or scholarly disagreement. Furthermore, it is demonstrated that if the misinterpretations were indeed the intended meaning, the verse could have conveyed it plainly without any literary subtlety—proving that those readings are mistaken. The result is a clear, coherent understanding that avoids inherited biases and reveals the Quran’s nuanced moral framework—especially vital in today’s interfaith context. The Message of Surah Al-Bayyina Surah Al-Bayyina (Surah 98) offers a powerful exposition about the distinction between those who knowingly reject the truth and those who embrace it. (98:6) “The Kafaru (those who rejected after conviction) among the People of the Book and the Polytheists will be in the Fire of Hell, to dwell therein forever. They are the worst of creatures.” However, many translators and scholars have erroneously generalized the verse to imply that all Polytheists and all People of the Book who do not accept Islam are condemned. This is incorrect. If the intention was to say that, then the verse would have read: “All the People of the Book and the Polytheists are kafaru and will be in the Fire of Hell, to dwell therein forever. They are the worst of creatures” Correct Interpretation The verse should be interpreted as: “The Kafaru (those who rejected after conviction) from among the People of the Book and from among the Polytheists...” The use of 'min' (from among) applies to both categories. If the intention were to refer to all Polytheists and only some from among the People of the Book, it would have stated: “The Polytheists and the Kafaru from among the People of the Book…” The current structure implies that the rejection is not universal but specific to a subset from each group who are Kafaru. ----- Grammatical Confirmation from Surah 40:8 (40:8) “And grant, our Lord! that they enter the Gardens of Eternity, which Thou hast promised to them, and to the righteous among (min) their fathers, their wives, and their posterity! For Thou art (He), the Exalted in Might, Full of Wisdom.” Here, the use of 'min' (from among) identifies only the righteous individuals, not the entire categories (fathers, wives, and posterity). This confirms our interpretation of 98:6. This directly refutes the interpretation that generalizes 98:6. To insist otherwise is to accuse Allah of being incapable of communicating unambiguously, even when a clearer expression is easily possible and requires no literary flourish as we have demonstrated The next step is to identify who these Kafaru are among the People of the Book and among the Polytheists who are condemned to Hell-fire in their lifetime, calling them the worst of creatures. Who Are the Kafaru? Clarification from Surah 37: Identifying the Kafaru among the Polytheists (37:167-170) “And there were those who said, ‘If only we had had before us a Message from those of old, we would certainly have been Servants of Allah, sincere (and devoted)!’ But now that the Qur’an has come, they reject it: But soon will they know!” This passage shows that some—not all—Polytheists had made this claim. They were the educated and prosperous elite who desired to have a Prophet from among themselves and a Book of revelation to be on par with the People of the Book. It was vanity, not genuine desire for Allah’s guidance to get close to Allah with their piety. They certainly recognised the Prophet and the Message of the Quran as genuine, but realised that they would have to give up their corrupt ways if they embraced Islam. So, they rejected and opposed the Prophet. These are the condemned worst of creatures who knowingly rejected the Message because it ill-suited their immoral ways. Clarification from Surah 7: Identifying the Kafaru among the People of the Book (7:157) “Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures), in the Torah and the Gospel…” This verse confirms that the scholars and knowledgeable among the People of the Book had prior knowledge of the Prophet’s coming and yet chose to reject him despite the clear signs. Finality of the Verdict Surah 98:6 does not issue a warning but pronounces a judgment. These individuals will die as rejecters. This confirms that it does not refer to all Jews, Christians, or Polytheists — many of whom accepted Islam later — but only to those who: • Among the People of the Book had foreknowledge of the Prophet from their scriptures, and recognised Muhammad as the prophesied Prophet. • Among the Polytheists, eagerly awaited a Prophet but then rejected him and the Quran after clear evidence had come. This is an early Medinian Surah, revealed before the permission to fight was granted and before the ascendance of Islam. (6:117) “Thy Lord knoweth best who strayeth from His way: He knoweth best who they are that receive His guidance.” Allah knows who will receive guidance and who will not when they have crossed a certain threshold in their faith or rejection. He, therefore, declares some as destined for hellfire and some as destined for Heaven in their lifetime. Among those who were identified as destined for Hell-fire are Abu Lahab and his wife ten years before Abu Lahab’s death. His wife died later. Abu Lahab, an inveterate enemy of Islam, could have feigned acceptance of Islam, only to discredit the Quran, which declared his fate. His feigned acceptance would mean that Allah had no choice but to forgive him, proving the Surah 111, which predicts his destiny, false. However, he couldn’t bring himself to do it. The Best of Creatures (98:7) “Indeed, those who believe and do righteous deeds—they are the best of creatures.” This is further elaborated in: (9:100) “The vanguard (of Islam)- the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds,- well-pleased is Allah with them, as are they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity.” These were people who believed despite hardship, persecution, and no promise of worldly gain. This verse praises them specifically—not all who came later and accepted Islam when it had become socially or politically advantageous. (98:8) “Their reward is with Allah: Gardens of Eternity, beneath which rivers flow; they will dwell therein for ever; Allah well pleased with them, and they with Him: all this for such as fear their Lord and Cherisher.” They are also promised Heaven in their lifetime. This means that Allah has taken the responsibility to ensure that they remain steady on the right path. The following verses confirm it: (9:117) Allah turned with favour to the Prophet, the Muhajirs, and the Ansar, - who followed him in a time of distress, after that the hearts of a part of them had nearly swerved (from duty); but He turned to them (also): for He is unto them Most Kind, Most Merciful. The following applies to all genuine believers: (9:115) And Allah will not mislead a people after He hath guided them, in order that He may make clear to them what to fear (and avoid)- for Allah hath knowledge of all things. Not Every Disbeliever Is Kafir Verse 98:6 is yet another confirmation from the Quran, that not all the Polytheists/Disbelievers are Kafir. Therefore, every translation of Kafir as disbeliever is a gross error. A Call to Action There is now an opportunity to purify the understanding of Islam by exposing and rejecting the confusion caused by hypocrites and misinterpreters. Those who speak the truth and confirm it are praised in: (39:32-35) “…And he who brings the Truth and he who confirms (and supports) it - such are the men who do right… Allah will turn off from them even the worst in their deeds and give them their reward according to the best of what they have done.” Conclusion The message of Surah Al-Bayyina is precise, powerful, and specific. Any attempt to generalize its meaning to all Polytheists or all People of the Book distorts its message and amounts to attributing to Allah what He did not say. May Allah grant us the strength to uphold the truth and the wisdom to distinguish between what He has clearly revealed and what others falsely ascribe to Him. --- 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/surah-bayyina-creatures-misreading-centuries/d/135105 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

Theory of Revelation/Prophethood according to Mohammad Mojtahed Shabestari

By Adis Duderija, New Age Islam 9 March 2025 For centuries, a dominant narrative within Islamic orthodoxy has presented revelation as a largely mechanistic process, with the prophet Muhammad often depicted as a passive conduit through which the divine word was transmitted, verbatim, to humanity. Shabestari’s approach, like that of Abu Zayd and Soroush, underscores the critical need for a fundamental reconsideration of the traditional understanding of revelation, urging a move away from a passive, word-for-word model towards one that acknowledges the profound and active role of the Prophet’s experience, perception, and interpretation. Mohammad Mojtahed Shabestari ---- The traditional account often portrays the prophet as a mere reciter, an audio channel that only transmits voices to its addressees. This view emphasises the divine origin of the Qur’ān to such an extent that the prophet’s own engagement with the revelatory experience is often minimized or entirely obscured. Shabestari directly challenges this classical position, clearly distancing himself from the notion that the prophet was simply a ‘passive channel of communication between the divine realm and the human one’. He argues that this understanding fails to provide a theologically sound account of the concept of Prophethood and revelation. Shabestari’s alternative theory offers a significant departure from this passive model. He proposes that revelation was transmitted through ‘signs’ and ‘perceptions’ (Eshāreh), a concept he encapsulates with the German term Blick, meaning an ‘attitude’ or an ‘outlook’ on existence. For Shabestari, the core function of revelation was to imbue the prophet with a particular worldview, a monotheistic Blick, which then shaped his understanding of the world and humanity. This perspective shifts the focus from a literal, verbal transmission to an experiential encounter between God and the prophet. Shabestari emphasizes that even the prophet ‘experienced God’s call and signs sent to him’, suggesting that ‘in early Islam we encounter a person [Muhammad] who speaks of an experience’. This experiential core of revelation is further highlighted by Shabestari’s assertion, much like Soroush, that ‘faith in its very essence has an experiential nature’. This emphasis on the prophet’s experience naturally leads to a profound shift in understanding the nature of the Qur’ān itself. Shabestari argues that the Qur’anic verses were not originally revealed in their current verbal form; rather, they were ‘signs’ indicative of the prophet’s response to revelation. He explicitly states that even the prophet ‘never claimed [himself] that the meaning and wording of [Qur’anic] verses come directly from God and he only narrates them to his audiences’. Instead, Shabestari posits that the Qur’ān is the articulation of the outlook in human language by the prophet himself. This means the Qur’ān is ‘the Prophet’s human speech (Kalām-e Insanī-e Payāmbar)’. Just as any individual attempting to articulate a profound experience is bound by the limitations and conventions of their language, so too was the prophet. He used a language and ideasthat he and his contemporaries were familiar with, making the Qur’ān an ‘interpretive’ text by its very nature. Thus, ‘the Qurʾān is the product of Waḥy and ‘not Waḥy itself’’. However, this acknowledgment of the prophet’s active role does not diminish the divine nature of revelation in Shabestari’s framework. He argues that Muhammad was ‘divinely empowered’ with a ‘special gift’ from God that enabled him to translate his revelatory experiences into human words. For Shabestari, attributing the verses of the Qur’ān to God does not mean disregarding the natural cause of the verses, which is the prophet himself and the context in which he launched his prophetic mission. Central to Shabestari’s critique of the mechanistic view of revelation and Prophethood is his understanding of God’s Word and the nature of language itself. Drawing on thinkers like Albert Keller and Ludwig Wittgenstein, Shabestari emphasizes that language is inherently a human construct. This fundamentally challenges the notion that the Arabic language of the Qur’ān is inherently sacred or a direct, unmediated speech of God. Shabestari points out that language requires a speaker, a listener, and a social context, characteristics that cannot be applied to God in the same literal way we understand human communication. Consequently, he argues that there is no ‘Word of God in the true sense of the term because it by definition implies anthropomorphism’. If the Word of God is not literal human speech, what then is its nature? Drawing inspiration from Karl Barth, Shabestari describes the Word of God as ‘wholly other’. This ‘wholly otherness’ signifies that divine communication transcends the limitations of human language and cannot be fully captured by it. Instead, God’s Word functions to open a ‘horizon’ for its listeners. Furthermore, drawing on the insights of Ibn ʿArabi, Shabestari suggests that the revelatory nature of a statement should be judged by the effects it produces on its addressees, effects that other statements do not bring about. This highlights the subjective and transformative power of revelation, suggesting that a word is revealed only when it becomes wholly other, and thus ‘there is no such thing as revelation in itself for all people and all times. This emphasis on the subjective and experiential nature of revelation stands in stark contrast to the objective and purely textual focus of the mechanistic view defended by Islamic orthodoxy. Another crucial aspect of Shabestari’s departure from the traditional understanding is his concept of the continuity of revelation. Echoing Soroush’s ideas, Shabestari posits that while Muhammad was the last prophet, the dialogue between God and humanity continues in other forms. He believes in the ‘dynamics’ of divine revelation, arguing that the process never comes to an end through the act of interpretation. This ongoing conversation is described as a ‘timeless, wrangling, passionate, and two-sided conversation between God and man’. Since human beings remain the ultimate addressees of God’s revelation, they will always be a party in this dialogue, constantly engaging with and reinterpreting the divine message in new historical contexts. This dynamic view is inherently incompatible with a static, mechanistic understanding of revelation as a fixed and immutable textual deposit. Finally, Shabestari emphasises the historical nature of the Qur’ān. He argues that the Qur’ān ‘expresses the prophetic interpretation of the social life of the people of Hijaz, and the religious precepts [of the text] are the products of this interpretation’. The conversations and discussions between the prophet and his contemporaries are reflected within its verses. Consequently, Shabestari concludes that ‘the Qurʾān is a historical text (Matn-e Tārīkhī), not a metaphysical text (Matn-e Māvarāʾ al-Tabiyee)’. This perspective necessitates understanding the Qur’ān within its specific historical and social context, recognizing that its interpretations and applications may evolve over time, further challenging the rigid and ahistorical approach inherent in the purely mechanistic view. Moving away from a mechanistic and passive understanding of revelation, as advocated by Shabestari, has profound implications for contemporary Muslim thought and practice. It opens the door for a more dynamic and intellectually engaged approach to religious texts, encouraging critical reflection and interpretation in light of evolving social realities. Understanding the historical and linguistic context of the Qur’ān allows for more nuanced and relevant interpretations, addressing the challenges of the modern world without being constrained by rigid, literalist readings. Furthermore, embracing the idea of the continuity of revelation through ongoing dialogue and interpretation empowers believers to actively participate in understanding and applying their faith in their own time. Shabestari’s work provides a compelling and intellectually rigorous argument for the urgent need to move beyond a mechanistic and passive understanding of the theory of revelation in Islamic orthodoxy. His emphasis on the Prophet’s experiential encounter with the divine, his active role in articulating this experience in human language, the ‘wholly otherness’ and horizon-opening nature of God’s Word, the continuity of revelation through interpretation, and the historical context of the Qur’ān all point towards a more dynamic, nuanced, and ultimately more theologically sound understanding of the relationship between God and humanity. ------ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/debating-islam/theory-revelation-prophethood-mojtahed-shabestari/d/135101 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

Wasatiyya: Islam’s Middle Path and Its Relevance in Today’s India

By New Age Islam Staff Writer 9 April 2025 In A World Troubled By Extremism, Polarization, And Religious Violence, The Islamic Principle Of Wasatiyya—Meaning Moderation Or The Middle Path—Offers A Peaceful And Balanced Alternative. Rooted In The Qur’an And The Teachings Of Prophet Muhammad (Peace Be Upon Him), Wasatiyya Represents The True Spirit Of Islam: A Religion Of Balance, Justice, Compassion, And Peaceful Coexistence. Major Points: 1. The Arabic word Wasatiyya comes from the root word “wasat,” which means middle, balanced, just, or moderate. It describes a central path between two extremes—neither excessive nor neglectful. 2. While some voices today associate Islam with violence and radicalism, the deeper, richer tradition of Islam speaks clearly of moderation 3. Wasatiyya is about choosing wisdom over anger, dialogue over division, and hope over fear. It is a path worth walking—for Muslims, for India, and for the world. ------ In a world that often seems torn between extremes, the Islamic concept of Wasatiyya, or the middle path, offers a message of balance, tolerance, and peaceful coexistence. Derived from the Arabic word "Wasat," which means middle, just, or balanced, Wasatiyya is not a modern invention. It is a timeless principle embedded in the Qur’an and in the life of the Prophet Muhammad (peace be upon him). While some voices today associate Islam with violence and radicalism, the deeper, richer tradition of Islam speaks clearly of moderation. Wasatiyya is that voice. It is the principle that reminds Muslims to avoid extremes, to reject both fanaticism and apathy, and to stand for justice, mercy, and dignity in all aspects of life. This concept has deep relevance not just for Muslim communities globally, but especially for Indian Muslims, who live in one of the world’s most diverse and pluralistic societies. The Meaning of Wasatiyya in the Qur’an and Prophetic Tradition The foundation of Wasatiyya can be found in the Qur’anic verse that states, وَكَذَٰلِكَجَعَلْنَاكُمْأُمَّةًوَسَطًا “And thus We have made you a just and balanced nation (ummatan wasat) so that you may be witnesses over mankind...” (Surah Al-Baqarah, 2:143) This verse highlights the central role of Muslims as a balanced and moderate community, one that bears witness to truth and righteousness through its actions and character. Prophet Muhammad’s life was a perfect example of this moderation. When some of his companions wanted to go to religious extremes—fasting continuously, avoiding marriage, or praying all night without rest—the Prophet corrected them. He reminded them that even in acts of worship, balance is essential. He said that he was the most God-conscious among them, yet he fasted and also broke his fast, he prayed and also rested, and he married women. “Whoever turns away from my Sunnah,” he said, “is not from me.” This statement is a powerful warning against excess and a clear call for moderation. Wasatiyya is not about compromise in matters of principle, nor is it about weakness. It is about being centred, rational, and compassionate. It means avoiding the extreme ends of behaviour, belief, and action. In essence, it is the spirit of Islam—balanced, ethical, and humane. A Stand Against Militant Islam One of the biggest challenges in recent decades has been the rise of militant groups that claim to represent Islam. Groups like ISIS and Al-Qaeda have misused Islamic teachings to justify acts of terror, causing immense harm not only to non-Muslims but also to Muslims themselves. These groups rely on distorted interpretations of Islamic texts, taken out of context, to spread fear, violence, and hatred. Wasatiyya stands in total opposition to this misuse of Islam. While militant ideologies thrive on a black-and-white view of the world, Wasatiyya teaches that real faith requires wisdom, empathy, and balance. While extremists see every disagreement as a war, Wasatiyya encourages dialogue. While militants are quick to judge and punish, Wasatiyya focuses on mercy, justice, and reform. It is important to remember that the Qur’an clearly forbids the killing of innocent people. The Prophet himself established treaties with non-Muslims, protected the rights of minorities, and chose forgiveness over vengeance on many occasions. For example, when the Prophet conquered Mecca, he forgave the very people who had persecuted him and his followers. Such acts are not just historical facts; they are moral lessons for Muslims to follow even today. إِنَّالدِّينَيُسْرٌ،وَلَنْيُشَادَّالدِّينَأَحَدٌإِلَّاغَلَبَهُ،فَسَدِّدُواوَقَارِبُواوَأَبْشِرُوا... “Indeed, this religion is easy, and no one makes it hard upon himself except that it overcomes him. So follow a middle course, and try to be near to perfection, and give glad tidings...” Militant Islam, with its harsh, rigid views, not only misrepresents Islam but also causes immense damage to the image of Muslims around the world. Wasatiyya offers a powerful counter-narrative, one rooted in the Qur’an and the Sunnah, that can guide Muslims back to the true teachings of their faith. The Global Importance of Wasatiyya In the modern world, Wasatiyya is not just a religious value—it is a social and political necessity. As societies become more diverse and interconnected, the need for tolerance and peaceful coexistence has never been greater. Wasatiyya helps counter extremism by offering young Muslims a vision of Islam that is dignified, ethical, and peaceful. It shows that one can be deeply religious without being intolerant or violent. It encourages Muslims to engage with society, contribute to the public good, and live harmoniously with people of all backgrounds. In countries where Muslims are a minority, like India, Wasatiyya promotes positive civic engagement. It encourages Muslims to work for justice, to defend the rights of all citizens, and to build bridges with people of other faiths. In Muslim-majority countries, Wasatiyya helps resist authoritarian and theocratic tendencies that often suppress dissent and diversity. Wasatiyya also supports democratic values and human rights. It aligns with the idea that all people are created equal, that freedom of belief is a human right, and that justice must be done regardless of a person’s religion or background. These ideas are not foreign to Islam; they are part of its core. Perhaps most importantly, Wasatiyya empowers youth. In an age of social media and instant messaging, young people are often exposed to radical ideas without the tools to understand or resist them. Teaching Wasatiyya can help young Muslims develop a thoughtful, grounded, and peaceful approach to their faith. خَيْرُالْأُمُورِأَوْسَطُهَا “The best of affairs are those which are moderate.” (Musnad Ahmad, Hadith 6735) Wasatiyya in the Indian Muslim Context India, with its large Muslim population and complex social fabric, is a natural place for the ideas of Wasatiyya to take root. Indian Islam has long had a tradition of moderation, especially through the influence of Sufi saints, reformist scholars, and inclusive community movements. Today, as India faces rising communal tensions and increasing political polarization, the values of Wasatiyya are more relevant than ever. Indian Muslims must navigate both external challenges, such as discrimination and violence, and internal challenges, like sectarianism and radicalization. Wasatiyya offers a clear and dignified path forward. By following the middle path, Indian Muslims can avoid two dangerous extremes. On one side lies the temptation to withdraw from public life in fear or isolation. On the other side lies the equally harmful path of responding to hatred with hatred. Wasatiyya calls for active engagement, social responsibility, and moral leadership. Many Muslim organizations in India have already adopted Wasatiyya-like principles. Groups like Jamaat-e-Islami Hind and various Sufi foundations have long worked for social justice, education, and interfaith harmony. They emphasize the moral and ethical teachings of Islam, not the politics of anger. In states like Kerala, Muslim organizations have actively participated in relief work alongside people of other faiths during floods and other crises. Such actions reflect the spirit of Wasatiyya in real life—serving all of humanity without prejudice. Another important area is education. Madrasa reform is key to spreading Wasatiyya. By modernizing curricula and emphasizing the Qur’anic values of justice, peace, and critical thinking, religious institutions can prepare a new generation of balanced, confident, and well-informed Muslims. Wasatiyya also speaks to gender justice. In many parts of India, Muslim women face social restrictions that go beyond Islamic teachings. A Wasatiyya approach promotes education, dignity, and equal opportunity for women while respecting cultural and religious values. Scholars like Asma Barlas and Indian thinkers have shown how Islamic texts, when read in context, support the rights of women in powerful ways. The Path Forward: Making Wasatiyya a Reality The message of Wasatiyya is powerful, but to be effective, it must be actively taught, lived, and promoted. This requires effort from scholars, community leaders, families, and the state. One of the most important steps is educational reform. Islamic schools and seminaries must place greater focus on Qur’anic ethics, interfaith understanding, and social engagement. Young students must be taught not just how to recite religious texts, but how to think critically, act compassionately, and live in harmony with others. The media also has a role to play. Muslim voices that represent moderation, wisdom, and clarity must be amplified. Too often, only the loudest or most extreme voices get attention. Communities must support scholars, writers, and activists who embody the values of Wasatiyya and who can speak to both Muslims and non-Muslims in clear and accessible ways. Government policies can also support Wasatiyya indirectly. Ensuring justice, protecting minority rights, and promoting inclusive development can help prevent the social conditions that give rise to extremism. When communities feel safe, respected, and included, they are more likely to reject radicalism. Families, too, play a central role. Wasatiyya begins at home. Parents must teach their children not only religious rituals, but also values like honesty, kindness, and tolerance. These values are what truly define a Muslim’s character. Finally, there is the need for role models. People who live by Wasatiyya—balanced, ethical, and socially engaged individuals—can inspire others. One such example was the late Dr. A.P.J. Abdul Kalam, who though not a religious scholar, embodied the spirit of balance, humility, and service. His life showed how a person of faith can serve the nation with honor and compassion. Conclusion: A Hopeful Vision for the Future Wasatiyya is not just an Islamic concept. It is a universal message. It speaks to all people who seek balance, justice, and peace in a troubled world. For Muslims, especially in India, it offers a way to remain true to their faith while embracing the values of democracy, coexistence, and human dignity. In today’s India, where Muslims face challenges from within and without, the middle path of Wasatiyya is not a weak response—it is a strong and wise one. It is a path of confidence, not fear. It is a call to action, not passivity. It is an invitation to live as faithful Muslims and responsible citizens at the same time. By embracing Wasatiyya, Indian Muslims can lead by example. They can show that Islam is not a religion of extremes, but a religion of balance. They can help build a society where people of all faiths can live together with respect, understanding, and shared purpose. In the end, Wasatiyya is about choosing wisdom over anger, dialogue over division, and hope over fear. It is a path worth walking—for Muslims, for India, and for the world. URL: https://www.newageislam.com/debating-islam/wasatiyya-middle-path-relevance-india/d/135100 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

'First They Came for The Jew' Moment: The Waqf Amendment Bill 2024

By Ram Puniyani for New Age Islam 9 April 2025 Parliament recently passed the Waqf Amendment Bill calling it ‘Unified Waqf Management, Empowerment, Efficiency and Development Act, 1995, UMMID, in short. In the wake of the LoP, Rahul Gandhi stated that after this the religious properties of other communities will be targeted. He was on the dot as immediately after the passage of the bill the RSS mouthpiece Organiser published an article about the property of the Catholic Church. Though it immediately withdrew the article, the message was loud and clear. One Jharkhand minister expressed her anguish that in a similar way RSS-BJP will target the Adivasi properties. Who will be in the line next? During the debate on the bill the non BJP NDA allies like Nitish Kumar, Chandrababu Naidu, Chirag Paswan and Jayant Chowdhary also fell in line with the BJP and betrayed the Muslim community in the worst possible way. Had they any principles of pluralism they could very well stopped the bill from passing? As Pastor Martin Noemollers classic anguish shows the methods of Fascists is to target one group at a time with the help of others and then be and by crush the other communities. The case of Catholic Bishops is also in line with the same they have enthusiastically supported Waqf Amendment bill, but tragically they may be the next targets. They are a strange group, deeply infested by Islamophobia and so in a short-sighted manner are supporting the communal strategies. Waqf is a property donated by Muslims (even others can donate) for religious purposes. India has vast property which comes under this provision. While claims are that Waqf is the third largest property owner in the country but as such, Hindu trusts and temples have much more property. The present amendments in the Waqf are totally dictated by the Hindu nationalist agenda to diminish the control of Muslims in the Waqf Board. The control of Hindu temples and trusts are exclusively in the hands of Hindus. Now Waqf, in contrast, will have non-Muslims on the Board and the district collector will be the main authority in issues related to ownership of the property. The contrast between the ownership of Hindu trusts and Waqf is absolutely partisan and the Government is determined to undermine the authority of Muslims in these matters. The minority minister Kiran Rijuju, in his speech introducing the bill said that the bill is being aimed at bettering the condition of poor Muslims. Waqf as such is for religious and social purposes. Poverty alleviation is the job of the Government, and this government in particular has washed its hands off in this direction. Be it Muslims or Hindus or poor from other communities all Government policies are directed to serve the big Corporate. If his logic is correct why not begin with the majority Hindu community? Our Hindu temples and trusts have astronomical wealth which can nurture many educational institutions, health facilities and support employment generation. Why is this Government, guided by RSS agenda of Hindu nation, not undertaking the task of ensuring that temple trust properties are used to help poor farmers, unemployed youth and other marginalized sections of society? Kiran Rijuju was claiming that many poor Muslims have thanked him for undertaking this! Good joke! Thousands of Muslims organizations have registered their opposition to this Amendment which BJP is imposing on the country to reduce the power of Muslim community. It is a warped argument that many poor Muslims have urged him to implement. As far as democratic and secular values are concerned BJP cares the least about it. Its visible tears for the plight of Muslims in India will shame the Crocodiles. It is Muslims who have been the worst victims of BJP’s coming to power in the center. They are being beaten for offering Namaz on roads, being targeted for eating beef, being boycotted in Hindu Festivals or on the pretext of Corona Jihad or spitting jihad among others. Despite the counter instructions from the Supreme Court the states are using bulldozers against Muslim properties. Mr. Modi put the Constitution on his forehead as a mark of respect. It was in the backdrop of campaigning for 2024 general elections when the INDIA coalition was carrying the Constitution as the major symbol of its campaign. For BJP Constitution is a mere showpiece. In UP any body opposing the Waqf bill will have to give a bond of RS 2 Lakhs, so much for our democratic freedoms in this regime! The Waqf Amendment Bill totally violates the Indian Constitution in letter and spirit. P. Chidambaram summarizes it well “…Courts have recognized a Waqf that was created by a non-Muslim, and examples are many. Further, under the existing law, a Waqf is, by and large, independent and autonomous. The highest regulatory body in a State is the Board of Waqfs that consists of members who are all Muslims and the Chief Executive Officer is required to be a Muslim. The Board in exercise of its powers is required to “act in conformity with the directions of the Waqf, the purposes of the Waqf and any usage or custom of the Waqf. The only body that has adjudicatory jurisdiction over waqf(s) is a Tribunal which is a judicial body presided over by a District Judge.” The bill introduced by BJP stands its spirit on the head and totally smashes its original purpose. This is one more step to intimidate and disempowered the Muslims. The question of corruption in the matters of Waqf is a serious matter. As the Anna-Kejriwal campaign for Jan Lokpal has demonstrated that such methods don’t work. What can remove the corruption from body politic of our institutions by making them more transparent and democratic. This applies not only to Waqf but also most of the religious organizations controlling wealth and land. The jumping in of Organiser with the article on Catholic prosperities reminds us that those supporting the assault on Muslim community should not be under the illusion that they can save themselves by supporting the attacks on other minorities. While protests among the Muslim community are picking up all those believing democratic and plural values need to support these, stand in solid unity with these. The turncoats, those for power and pelf for their selfish interests stand exposed and hopefully the countrymen will rise up in the forthcoming elections and other campaigns to show them their place in the dustbin of our History. URL: https://www.newageislam.com/islam-politics/jew-waqf-amendment-bill-2024/d/135099 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

Be Simple and Embrace Simplicity

By Sumit Paul, New Age Islam 9 April 2025 "There is beauty in simplicity, in the elegance of a well-crafted sentence that speaks volumes." This statement beautifully captures the essence of the power and magnitude that simplicity holds. It skilfully elucidates how a single, succinct sentence can possess the ability to convey profound meaning and convey a multitude of emotions. In a world often inundated with complexity and verbosity, these words remind us that beauty lies in the uncluttered elegance of well-crafted simplicity. Just as a perfectly composed sentence can captivate our thoughts and stir our souls, simplicity in all its forms has the unparalleled ability to touch us deeply and speak volumes without employing unnecessary intricacies or superfluous ornamentation. Simplicity is avoiding complexity and also redundancy. There's a famous quote in Latin, Dum Dubitat, Mox Remove (When in doubt, just remove): when faced with uncertainty, the best course of action may often be to remove unnecessary elements. In a world crowded with complexity and ambiguity, this calls for a critical analysis of what we truly need and supports the idea that less can be more. Simplicity is an attempt to apply Occam's Razor whenever and wherever it's required. That's why truly liberal and latitudinarian Muslims across the globe have begun to assert that while the word Kafir in Al-Furqan may be a faith-neutral and even an 'innocuous' word, it should be removed from the Book because of its complexity, ambiguity and inconclusively interpretative nature. Be simple and embrace simplicity. Avoid all that may create confusion and complexity. Simplicity is about the unexpected pleasure derived from what is likely to be insignificant and would otherwise go unnoticed. The quick path to simplicity is only a pinkie away. Achieving simplicity in life's complexities may be easier than we think, and often requires minimal effort or a small shift in mind-set. Remember, Squint at the world. You will see more, by seeing less. By adopting a 'squinting' approach, we can streamline our perception and hone in on what truly matters, allowing for a better understanding and appreciation of the bigger picture. It serves as an encouragement to filter out noise and embrace simplicity in our observations and decisions. This principle of simplicity must be applied to all our holy books and scriptures. Remove all what's unnecessary and superfluous in them and retain only that's essential and full of essence. While editing Maulana Jalaluddin Rumi's Masnavis in Persian, the legendary British scholar of Persian and Islamic Mysticism Professor Reynold A Nicholson opined that Rumi's Masnavis had an everlasting appeal because of their disarming simplicity. Rumi himself proudly proclaimed that he retained the pulp of the Quran in his Masnavis and threw away the bones. Words like 'Kafir' and 'Jihad' are the bones in the Quran. They're veritable Kabaab Mein Haddi (a fly in the ointment). Get rid of them. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/simple-embrace-simplicity/d/135098 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

Heir of Ghaus-e-Azam, Guide of Hazrat Shah Niyaz Barelwi: The Saga of Hazrat Syed Abdullah Baghdadi

By Syed Amjad Hussain, New Age Islam 9 April 2025 Hazrat Syedna Abdullah Baghdadi Rampuri, A Descendant of Ghaus-Ul-Azam, journeyed from Baghdad to India, Spreading The Qadiriyya Sufi Order with Love and Humility. As The Spiritual Guide (Murshid) Of Hazrat Shah Neyaz Ahmad Barelwi Be-Neyaz, His Legacy Lives On Through His Teachings, Disciples, And Sacred Shrine in Rampur. Main Points: 1. Hazrat Abdullah Baghdadi was a direct descendant of Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani Baghdadi. 2. He left Baghdad Sharif after a personal loss and divine inspiration, arriving in India in 1185 AH. 3. He spread the Qadiriyya Sufi order across India. 4. He appointed Shah Niyaz Barelwi as his spiritual successor. 5. His Khanqah and shrine in Rampur remain a centre of devotion and spiritual learning. ----- Introduction Amidst the radiance of Indian Sufism's history, there are perhaps few names aglow with so much awe and heritage as that of Hazrat Syedna Abdullah Baghdadi Rampuri (may Allah bestow His mercy upon him). A spiritual descendant of the great Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani, he set out from Baghdad to Hindustan not with a view to material domination but to enlighten hearts and redirect souls. It was a fateful arrival at a turning point in the reinforcement and dissemination of the Qadiriyya Silsila in the Indian subcontinent. Lineage and Early Life in Baghdad Sharif Hazrat Abdullah Baghdadi was born in 1130 AH close to Baghdad Sharif and was a direct descendant of Hazrat Shaykh Abdul Qadir Jilani. His family lineage maintained the holy heritage of the Qadiriyya Sufi order: Hazrat Syed Abdullah Baghdadi bin Syed Abdul Jalil bin Syed Mahmood bin Syed Darwish Muhammad bin Syed Nooruddin bin Syed Husamuddin bin Syed Nooruddin bin Syed Waliuddin bin Syed Zainuddin bin Syed Sharfuddin bin Syed Shamsuddin bin Syed Muhammad Nayati bin Syed Abdul Aziz bin Hazrat Shaykh Syed Abdul Qadir Jilani Baghdadi. Educated in the Islamic sciences, Arabic and Persian literature, and the inner aspects of Tasawwuf, Hazrat Abdullah was widely known as a learned scholar and a man of divine gnosis. He was highly respected by his peers, including the renowned Hazrat Mazhar Jan Janan. Tragedy and the Divine Vision Following the death of his beloved son during a plague in Baghdad, Hazrat Abdullah undertook a pilgrimage to Makkah Sharif and Madinah Sharif. There, he received a vision of his ancestor, Hazrat Shaykh Syed Abdul Qadir Jilani, instructing him to travel to Hindustan and locate a destined spiritual heir to carry forth the Qadiriyya light. Journey to Hindustan and the Meeting with Shah Niyaz Ahmad Coming in the year 1185 AH, at the age of 55 during the reign of Badshah Shah Alam II, Hazrat Abdullah Baghdadi first came to Calcutta (now Kolkata) and then came to Patna (Bihar), where he converted Hazrat Khwaja Khairuddin and Hazrat Shah Baabullah to disciples. Then he travelled on to Delhi, living just by historical Jama Masjid. Spiritual icons of Delhi, including Hazrat Fakhruddin Fakhr-e-Jahan, Hazrat Mazhar Jaan-e-Janan, Hazrat Zafar Ali Shah, Hazrat Mir Nanu, and Hazrat Fateh Ali, all maintained great deference towards him. When he wished to see the divinely appointed successor, Maulana Fakhruddin introduced Hazrat Shah Neyaz Ahmad Be-Neyaz Barelvi. At Jama Masjid, in a congregation of scholars and saints, he introduced Hazrat Shah Neyaz into the Qadiriyya Sufi order and hailed him as his successor (Khilafat). This incident is recalled as a milestone of Indian Sufism. Establishing in Rampur Not long thereafter, Hazrat Abdullah was summoned to Rampur by Nawab Faizullah Khan. The Nawab took him as his Ustad and carried his palanquin personally, a gesture of utmost respect. Hazrat Abdullah declined material gifts but permitted the building of a mosque and Khanqah, which turned into centres of spiritual teaching. His humility, renunciation of power, and complete surrender to God's will left a permanent mark on the people of Rampur. Legacy and Urs On 14 Muharram 1207 AH (2 November 1792), Hazrat Abdullah Baghdadi departed from this world during Maghrib prayers. His Mazaar Sharif in Rampur became a place of pilgrimage, and his Urs is still celebrated by thousands. He carried with him from Baghdad a Qadam-e-Pak-e-Rasool (sacred footprint of Prophet Hazrat Muhammad Sallallahu Ta'aala Alayhi Wassallam), which he asked to be buried at his feet, representing his everlasting dedication. Presently, Hazrat Abdullah Baghdadi is still an iconic figure of love, religious discipline, and divine guidance, and his memory lives on in the lives of those who have been changed by his teachings and silsila. References: 1. Dr. Ghulam Yahya Anjum (2001) "Tareekh Mashaikh-e-Qadiriyya Vol-2" Bazm-e-Qasmi Barakati, Badayun 2. Mohammad Abdul Hafeez "Tadhkira Hazrat Syed Abdullah Baghdadi" Translated ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/heir-ghaus-azam-hazrat-niyaz-barelwi-abdullah-baghdadi/d/135097 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

Fault Lines in The Faith: The Apocalyptic Events Of 1979 And Their Contemporary Implications In The Muslim World

By Ghulam Rasool Dehlvi, New Age Islam 8 April 2025 What if an ideology, which is meant to impart universal wisdom and divine guidance to humanity, itself loses all its control and causes serious woes to the world? This is a crucial question that the author of “Fault Lines in the Faith: How Events of 1979 Shaped the Islamic World” has addressed. “In the last few decades, an extremely anti-pluralistic, visibly misogynistic and terribly intolerant strain of Islam has taken control of the Arabian heartland systematically spreading out to other countries, and eventually wreaking havoc across the world, he writes at the very outset. The book, at the same time, also explains how supporting Palestine serves to bridge sectarian divides among the world Muslims and positions Iran as supreme leader or champion of the Muslim Ummah. Recently, Delhi’s India Islamic Cultural Centre (IICC) organised one of its first kind events, a book discussion on “Fault Lines in the Faith”. Authored by Prof. Iqbal S Hasnain, a Padma Shri awardee and an acclaimed researcher on Himalayan glaciers and climate change, and former vice-chancellor of University of Calicut, the book generated a critical and crucial conversation during the panel discussion chaired by the newly elected President of IICC and former external affairs minister Mr Salman Khurshid. This writer was also among the panelists and here would like to reproduce the key takeaways and highlights from the book discussion: The year 1979 witnessed pervasive fault lines in the “Islamic world”. These were three pivotal turning points in the political trajectory of Muslim World: (1) the Islamic Revolution of Khomeini in Iran, (2) the Juhayman Otiyaba shootings in Makkah in Saudi Arabia (when an attack on the Ka’ba by a cult of ultra-orthodox Salafists induced the House of Saud to embrace an even narrower version of its enabling religio-political ideology of Wahhabism), and finally, (3) the Soviet invasion of Afghanistan. All these three apocalyptic events had historic, theoretical and ideological roots in the past. Let us take a look: 1- The 1979 Islamic Revolution in Iran led by Khomeini was framed as struggle against tyranny and injustice unleashed by Pahlavi Dynasty. This event marked a resurgence of Shia Islam, which had been marginalized in many parts of the Islamic world. The revolution established a theocratic state based on the principles of velayat-e faqih (guardianship of the Islamic jurist), making Iran a leading citadel of political Islam. The Iranian revolution thus served as an inspiration for the global Islamist movements. 2- A group of radical Islamist militants seized control of the Grand Mosque in Mecca, Saudi Arabia, on the first day of the new Islamic year (first Muharram ul Haram). The attack was led by Juhayman al-Otiyabi, former member of Royal Guard of Saudi Arabia. The Saudi government's response to the siege, which involved the use of force, raised questions about its commitment to Islamic principles. The event marked a shift in Saudi foreign policy, as the kingdom became more assertive in its role as a global leader of Sunni Islam. Wahhabism, with its roots in Salafist traditions, was the founding ideology of the Saudi monarchy. It was nipped in the bud by the Ottomans when it first came up in the early 19th century. However, the subsequent decline of the Ottoman Empire and the colonial swashbuckling by the British in the early 20th century saw its resurgence and the creation of Saudi Arabia. 3- The Soviet invasion of Afghanistan sparked a fierce resistance movement by the Afghan Mujahedeen, which drew palpable support from Islamist militants around the world. The invasion gave rise to the Afghan Mujahedeen (Gulbuddin Hekmatyar), a group of fighters who resisted Soviet occupation. Funded by Saudi petrodollars and supported by the U.S., outsourced local leadership to Pakistan, and Saudi Arabia, the Afghan war became a rallying point for Muslim fighters from across the world, fostering the rise of transnational jihadist ideologies. Many of these fighters, including Osama bin Laden, later formed their own groups and offshoots. While seemingly unrelated, they were interconnected and had a profound impact on the Islamic world. They shaped the region's political landscape, fueled the rise of extremist ideologies, and contributed to the ongoing geopolitical tensions in the Middle East and beyond. There were these three major factors behind all the three apocalyptic events in 1979: ● There was an ideology of Salafism /Wahhabism into play. ● There was what is called the ‘Petrodollar Islam’. ● There was an opportunity as the US fully backed radical Islamist ideology. By the beginning of the 21st century, more than 30,000 Islamist fighters were roaming around the world and self-radicalised youth from Europe had begun to voluntarily join their ranks. The growth of Salafism and Wahhabism provided the ideological backbone for global Islamism terrorism. Nodal agencies were created to distribute funds to religious missions and cultural centres in almost 60 countries, often promoting a specific interpretation or strain of Saudi-style Islam. Saudi Arabia used media platforms, such as satellite television and online content, to disseminate its religious message and promote the Salafi-Wahhabi teachings. Wahhabism—the conservative branch of Sunni Islam founded by the 18th century puritanical Islamic theologian Muhammad ibn Abd al-Wahhab, has been a subject of significant debate in discussions of global jihad. While it's important to note that Wahhabism is a diverse movement with various interpretations, certain strains of Wahhabi thought have been linked to extremist ideologies and acts of violence. Supported by the U.S., Pakistan, and funded by Saudi Arabia, the Islamist extremists inspired by Wahhabism and its various offshoots would later become the core of various militant Islamist organisations. Here are two key factors that have clearly contributed to the ideological linkages between Wahhabism and global jihadism: Ø Wahhabism emphasizes a strict adherence to what it perceives as the original and purist form of Islam, rejecting many practices and beliefs that have developed over time. This puritanical approach consequently led to a sense of religious superiority and a desire to purify and purge the Islamic world of perceived deviations and interpolations. Ø Saudi Arabia's role in the spread of Islamist movements: The key factors contributing to Saudi Arabia's role include Salafist-tinged Islamic traditions which were massively propagated against the Sufism-tinged local Muslim traditions, at least from the 14th century downwards. Thomas Friedman, famous New York Times Columnist, interviewed Crown Mohammad bin Salman (MBS) in 2017 in which he was reported to have said: “we are restoring Islam and not reinterpreting it. He further said our biggest tool is the Prophetic practices (Sunnah). Clearly it was earlier influenced by the rigid Salafi-Wahhabi interpretations and thus MBS might mean that he is now seeking to purge Saudi Islam of its Wahhabi strain and go back to the pre-Wahhabi era. As a result, in 2018, in a bid to liberalise Islam, the current Saudi ruling dispensation allowed the following reforms in the Saudi social practices: Ø Doing away with gender segregations. Ø Allowing art, cinema and music. Ø Ladies can now drive cars and move without male guardians. Ø Doing away Abya (black cover) is permissible in public places now. The Book Chapters include: Chapter 1 on Wahhabism, as ideological source of Global Jihad, Chapter 2 on Sectarian Fault Lines and the Future of the Middle East. Chapter 3 on Rise of Shia Crescent, Chapter 4, Tale of two Rival States: Iran and Saudi Arabia, and Chapter 5 on the radicalization of Muslim youth in Europe and America. Chapter 6 is titled “Internet of Jihadi Mobilization”, while Chapter 7 discusses the evolution and expansion of Islamic state (IS). In conclusion, Chapter 8 relies on the “Revival of Sufism” which is portrayed as a wide amorphous movement, practiced both in Sunni and Shia traditions. In the concluding part of the book, the author details the various global and local Sufi Orders and their offshoots and branches as inclusive traditions of ‘mystical Islam’, and their role and perspective to restore peace and harmony in the Muslim societies including in India, especially in Kashmir. It highlights how, during the 15th and early part of the 16th centuries, the Bhakti and Sufi saints worked together in India and provided a common platform on which people belonging to various religions, castes, sects and creeds could meet, interact and understand each other. Thus, Sufism played a crucial role in bridging the gap between Hinduism and Islam in India, fostering a shared spiritual space where both traditions could coexist and learn from each other. Indian Sufi mystics and scholars like Dara Shikoh and Malik Muhammad Jaisi took a deep interest in Sanskrit and Hindi literature and explored the Vedantic philosophy. The Bhakti songs of the Vaishnavite saints, written in Hindi, touched the hearts of India Muslim mystics and Sufis more than Persian poetry. The book has also briefly discussed the teachings of prominent Rishi-Sufi saints of Kashmir like Sheikh ul Alam Noor-ud-Din Noorani, also referred as Nund Rishi RA. In Kashmir, the book notes, ‘Aurad-ul-Fatiha’ has been chanted in the mainstream mosques since the 14th century during the time when Central Asian Sufi saint Mir Syed Ali Hamdani landed in the valley as founder and key proponent of Kashmiri Sufism. He introduced an anthology of Quranic verses and prophetic invocations as chanting in the local mosques. They are quite similar to temple chanting. He also introduced ‘Dua-e-Subh’, a silent morning prayer which is similar to certain meditative practices in Buddhism. The valley of Kashmir is often referred to as “Pir Vaer” or “Rishi Vaer,” meaning the Valley of Saints, highlighting the significant role of Sufi saints in shaping Kashmiri culture. The Kashmiri Sufi orders, except for the indigenous Rishi order, have their origins in Iran and Central Asia. The Rishi order is a unique and indigenous Sufi tradition that originated in the early Islamic era of Kashmir. It is deeply rooted in the local culture and has played a significant role in shaping the spiritual and social fabric of the region. Many Sufi practices were drawn from Hinduism keeping the Islamic origin and essence. Unlike other Sufi orders that have their origins in Iran or Central Asia, the Rishi order is native to Kashmir. It integrates elements of local traditions and Hindu mysticism, making it distinctively Kashmiri. The most notable saint of the Rishi order—Sheikh Noor-ud-Din Wali Nund Rishi RA— composed what is called “Qur’an-e-Kashmiri” or “Kalam-e-Shaikhul Alam”. His teachings emphasize simplicity, piety, and service to humanity. He was inspired by Lal Ded also called Lalleshwari (1320-1392), a revered female mystic poet of the Shavite origin, also closely associated with the Rishi-Sufi tradition. The Rishi order in Kashmir thus focuses on asceticism, meditation, and a deep connection with the divine and nature. It promotes values of love, compassion, and communal harmony, transcending religious and social boundaries. The teachings of the Rishi saints have left a lasting impact on Kashmiri culture, influencing local poetry, music, and art. Their emphasis on peace and coexistence continues to resonate in the region. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/books-documents/fault-lines-faith-apocalyptic-1979-implications-muslim-world/d/135092 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

Like A Musk Deer, We're Oblivious of the Power and Presence of Love Within

By Sumit Paul, New Age Islam 8 April 2025 "We Live in A World Where We Have to Hide to Make Love, While Violence Is Practised in Broad Daylight." John Lennon's aforementioned quote flashed through my mind when I read in a Bangla daily that the relatives of an unmarried couple barged into a hotel room and brutally attacked them. Both are admitted to a hospital in a precarious condition. Moralists may say that they were attacked because they were making love despite not getting married. Who has made these partisan morals? Making love is immortal to these goons but violence is a moral act! This highlights the unfortunate reality of our society. Lennon's words shed light on the paradoxical nature of our world, where expressions of love and affection are often silenced or concealed, while acts of violence and aggression persist openly. This quote provokes contemplation on the skewed moral values of our society, questioning why love, a fundamental emotion that should be celebrated, is subjected to repression and secrecy. Meanwhile, violence, a destructive force, continues to be casually accepted and witnessed without outrage. Lennon's statement serves as a reminder of the need to shift our priorities, promoting love and acceptance over violence and hatred in order to create a more harmonious and compassionate world. Why has love become so loathsome in these times and violence so valued? It matters not who you love, where you love, why you love, when you love, or how you love. It matters only that you love. Love transcends any external factors such as the identity of the person you love, the place where that love blossoms, the reasons behind it, the timing of its existence, and even the way it is expressed. Ultimately, what truly matters is the presence of love itself. This message encourages us to embrace love in all its forms and to cherish the connections we make, reminding us that the power of love is limitless and can bring joy, fulfilment, and unity to our lives. Love, in all forms, has gone out of our hearts and violence has entered. Like a musk deer, we're oblivious of the power and presence of love within. We've got this gift of love, but love is like a precious plant. You can't just accept it and leave it in the cupboard or just think it's going to get on by itself. You've got to keep watering it. You've got to really look after it and nurture it. Love is not something we can take for granted or expect to flourish on its own. Instead, we must actively tend to it, just as we would water and look after a plant to ensure its growth. Love, like a plant, requires attention, effort, and continuous nourishment to thrive and flourish. These words serve as a reminder that cultivating and maintaining love requires active dedication and responsibility from both parties involved. Love and violence can never gel, though love and hatred can at times. It's time to embrace and spread just love regardless of the nature and type of love. عشقکافیاست (Ishq Kaafi Ast), 'love is enough', to quote Persian mystic Jami. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/musk-deer-power-presence-love/d/135087 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

Shaykh Abdul Quddus Gangohi: A Sufi Scholar’s Legacy in South Asia

By Adnan Faizi, New Age Islam 8 April 2025 Shaykh Abdul Quddus Gangohi (1456–1537) Was an Influential Sufi Scholar, Poet, And Spiritual Leader in The Sabiri Branch of The Chishti Order. His Persian Poetry and The Book Maktubat Quddoosiya Were Key in Shaping Sufi Ideas in South Asia. He Focused On Divine Love, Tolerance, And Inner Spirituality, Which Made a Lasting Impact On Islamic Spirituality. Main Points: 1. He was a key figure in the Sabiri branch of the Chishti order, emphasizing self-purification and divine love. 2. His collection of letters provided spiritual guidance, ethical teachings, and interpretations of mystical concepts. 3. He taught unity of existence and believed that love (ʿešq) was the best spiritual path. 4. Writing as “Alakh-Das,” he composed Persian and Hindi poetry, bridging linguistic and cultural gaps. 5. He advised rulers like Ibrahim Lodi, highlighting the role of Sufis in medieval Indian society. ----- Birth and Early life Shaykh Abdul Quddus was born in 860 AH (1456-1457 CE) in Rudauli, now in Uttar Pradesh, India. His family was deeply religious and scholarly, linked to Imam Abu Hanifa. His father, Shaykh Muhammad Ismail, was a respected scholar. The family had moved from Ghazna to Delhi before settling near Rudauli. As a young boy, Abdul Quddus showed a strong interest in religious studies. Initially, he studied traditional Islamic sciences, but he soon turned to Sufism for a deeper spiritual connection. He found guidance from Shaykh Muhammad, the grandson of Shaykh Ahmad Abdul Haqq, who introduced him to the Sabiri branch of the Chishti order. To strengthen his connection to Sufi practices, he married Shaykh Muhammad’s sister. Spiritual Journey and Teachings After joining the order, Abdul Quddus spent seventeen years focusing on spiritual practices and meditation near Rudauli. He practiced inverted prayer (Namaz-e- Makoos) and supreme meditation (Soltaan-e Zikr), advanced Sufi methods for self-purification and understanding the divine. He aimed to go beyond the physical world for spiritual enlightenment. He believed in Wahdat Ul-Wujood (unity of existence), meaning all creation reflects the Divine. He taught that love Ishq) is the best spiritual path and urged followers to seek God through selfless devotion rather than just rituals. His teachings emphasized: Inner spirituality over outside rituals Love and tolerance as crucial values Personal experience with the Divine Self-purification as the path to enlightenment His followers saw him as a wise and humble spiritual guide. Writings and Literary Contributions Shaykh Abdul Quddus was known for his Persian poetry and spiritual letters. His notable work, Maktubat Quddoosiya, is a collection of letters to his students and other scholars. These letters cover: Spiritual discipline and ethical behaviour The role of a Sufi master in guiding students Interpretation of mystical concepts Thoughts on political and social issues of his time His Persian poetry explored themes of divine love, unity, and longing for God. Writing as “Alakh Das,” he also produced poetry in Hindi, bridging linguistic and cultural gaps. His works are still studied for their rich insights and poetic beauty. Political Engagement and Historical Context Shaykh Abdul Quddus lived during significant changes in India, including the fall of the Delhi Sultanate and the rise of the Mughal Empire. Sufi leaders often mediated between rulers and the public. In 1526, Sultan Ibrahim Lodi sought his blessings before the First Battle of Panipat, which resulted in the end of the Lodi dynasty and Mughal rule under Babur. Although he did not engage in politics directly, his spiritual influence was acknowledged by rulers and common people. His interactions with Mughal emperors and regional sultans demonstrate the significant influence Sufi scholars had on governance and society during his era. Death and Enduring Legacy Shaykh Abdul Quddus Gangohi died on 23 Jumada al-Thani 944 AH (28 November 1537 CE) in Gangoh, Uttar Pradesh, where his shrine is still a pilgrimage site. His students continued to spread his teachings, ensuring his enduring influence on Sufi practices in South Asia. His focus on love, self-purification, and spiritual awakening continues to inspire people worldwide. His writings remain a significant source of Sufi knowledge, and his legacy lives on in those who pursue the mystical path of divine love. ---- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/shaykh-quddus-gangohi-sufi-scholar-south-asia/d/135086 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