The Muhkamat and Mutashabihat Verses: Rethinking Traditional Boundaries of Understanding

By Naseer Ahmed, New Age Islam 30 May 2025 The Qur'an, described by Allah as a “Book well-explained in detail” (41:3), consists of two distinct categories of verses: Muhkamat and Mutashabihat. This classification, explicitly mentioned in verse 3:7, has been a focal point of Quranic exegesis for centuries. However, despite the exhaustive commentary by classical scholars, the precise nature and function of these two categories remain inadequately understood. In this article, we revisit the meanings and purposes of Muhkamat and Mutashabihat verses and examine the limitations of the traditional approach. I propose a more contextually grounded and scientifically informed hermeneutic that honours the original message of the Qur’an while addressing the epistemic constraints of earlier scholarship. Muhkamat: The Foundational Verses The term Muhkamat is derived from the triliteral Arabic root ḥā-kāf-mīm (ح ك م), denoting judgment, authority, decisiveness, and wisdom. The Qur’an describes these verses as forming the "foundation of the Book" (umm al-kitab)—clear, decisive, and central to the Islamic message. Typically, though not exclusively, Muhkamat verses articulate: • Ethical Commandments • Legal Prescriptions • Foundational Doctrines • Clear Spiritual Guidance They also address specific audiences—Prophets, believers, People of the Book, Bani Israel, disbelievers, or humanity at large—and do so in a direct, unambiguous manner. These are the actionable elements of the Qur’anic discourse, not reliant on metaphor or layered abstraction. Mutashabihat: The Allegorical and Approximate In contrast, Mutashabihat stems from the root shīn-bā-hā (ش ب ه), connoting resemblance or ambiguity. These verses deal with matters beyond the immediate grasp of human experience or 7th-century epistemology. Their subjects typically include: • The nature and attributes of God • The metaphysical dimensions of the afterlife • Natural phenomena not yet understood in their time • Scientific or psychological ideas communicated through approximations • Poetic expressions designed to evoke contemplation These verses are often mischaracterised as permanently ambiguous. However, their lack of clarity is not intrinsic but contextual, rooted in the epistemological limitations of the original audience and early exegetes. In reality, many Mutashabihat verses become intelligible as human knowledge evolves. The Qur'an anticipated this development, embedding such verses as open invitations for future understanding, not for confusion or mystification. Misuse of “Ambiguity” in Traditional Tafsir A troubling tendency among classical and even modern scholars has been to label any difficult verse as Mutashabihat. Some, like Adis Duderija, have gone so far as to suggest that the classification itself depends on the interpreter’s perspective—a relativist view that undermines the Qur’an’s textual integrity. In one debate, a scholar retreated from an argument about the meaning of Ruh by invoking verse 3:7, alleging that the subject was off-limits because it fell under Mutashabihat. This reflects a misunderstanding. When a term is used clearly and self-referentially, it does not become Mutashabih simply because its implications are deep or difficult—unless it pertains to the essence or attributes of God. The Qur'an does not forbid discussion of Mutashabihat verses; it warns against speculative manipulation of their meanings by those "in whose hearts is deviation." The key is epistemic humility: one may speak on such verses if clarity has emerged, especially through reliable knowledge or sound reasoning. A difficult verse may generate multiple interpretations, but it was never meant to carry multiple meanings. The Qur’an is not poetry, nor does it indulge in the luxury of layered ambiguity. Every verse of the Qur’an was revealed with a single, clear intent—an objective truth—not to be fragmented into a spectrum of subjective guesses. Once the intended meaning becomes clear, all competing interpretations must fall away. The idea that Qur'anic verses carry "many truths" or "multiple levels of meaning" is not a reflection of the Qur’an’s depth but of the interpreter’s confusion. The Necessity of Metaphor in Revelation The Qur'an uses metaphor not for poetic embellishment alone, but as a necessity. When describing realities that defy the vocabulary and cognitive scope of its original audience—cosmic origins, divine light, human consciousness—metaphor serves as both veil and vehicle. Take verse 24:35 (Ayat al-Nur): "Allah is the Light of the heavens and the earth. The example of His Light is like that of a niche containing a lamp..." The metaphor of light—resonant across cultures and ages—serves in the Qur’an as a symbol of divine guidance and epistemic awakening. In contemporary terms, the phrase light upon light in verse 24:35 can be understood through psychological models of priming and framing, which explain how layered exposure to truth reshapes cognitive perception. Revelation, in this light, is not a sudden rupture but a systematic reconfiguration of the human mind. This verse, like others, has inspired multiple interpretations—but it does not carry multiple meanings. It is not a canvas for mystical projections or poetic indulgence. The lamp is the Qur’an itself. Its crystal-clear glass, like a shining star, is the language in which it is revealed—preserving the divine light (the criterion between right and wrong) and transmitting it without distortion, with precision and clarity. Any reading that veers into abstraction at the cost of clarity misses the point of the verse entirely. The Qur’an is light not because it dazzles, but because it illuminates. Similarly, verse 95:1–2: “By the Fig and the Olive, and Mount Sinai, and this secure city...” Traditional scholars interpreted the olive, Sinai, and the secure city as symbolic of Jesus, Moses, and Muhammad, respectively. The fig remained a mystery. I have argued that it signifies other prophetic traditions, particularly non-Abrahamic, where the fig tree held spiritual significance. The metaphor thus subtly broadens the scope of divine guidance beyond the Abrahamic framework. The Evolution of Knowledge and Unveiling of Mutashabihat The traditional exegetical flaw lies in the assumption that the entirety of the Qur’an’s meanings should be accessible to 7th-century minds. This led to speculative tafsir, where scholars interpreted Mutashabihat verses without the necessary intellectual or scientific tools, akin to viewing through an unfocused lens. Many traditional scholars, therefore, argue that Muhkamat verses should interpret Mutashabihat ones. Ghulam Ghaus sb., for example, writes: “The term “Umm”, meaning “mother” or “origin,” signifies that the muhkam verses are the foundational references of the Book. They serve as the anchor and interpretive lens for the Mutashābih verses, which may carry metaphorical or figurative meanings beyond immediate clarity. This structured hierarchy ensures that the Qur’an remains internally consistent and immune to distortion—provided one follows the method prescribed by Allah: to understand the allegorical in the light of the decisive, and to submit one’s intellect to revelation.” But this argument lacks evidence. There is not a single instance where a Mutashabihat verse is clearly and directly elucidated by a Muhkamat verse. Why? Because the two categories operate in distinct epistemological realms: • Muhkamat address law, ethics, and guidance. • Mutashabihat address metaphysics, cosmic allegory, and latent truths. To conflate the two is like using a moral framework to interpret quantum mechanics—methodologically incoherent. But with the maturation of science, psychology, and cosmology, many of these verses come into sharper focus. Like a camera adjusting its lens, a once-blurred image resolves into clarity. Far from undermining the Qur’an, this evolution affirms its timelessness and anticipatory depth. The Book reveals its layers in proportion to our intellectual and spiritual preparedness. Case Studies: Rethinking Classification Verse 17:85: “They ask you concerning the Spirit (Ruh). Say: The Spirit is from the command of my Lord, and you have been given but little knowledge.” This verse is frequently misunderstood and wrongly classified as Mutashabihat. In reality, it is Muhkamat—clear in both wording and intent. The term Ruh is used without metaphor or symbolic substitution; it refers plainly to the divine mode of inspiration. The statement "you have been given but little knowledge" is not a comment on the unknowability of Ruh, but a direct assertion that the portion of revelation—knowledge granted through Ruh—has been limited, not the capacity to understand it. Allah continues to inspire humanity through Ruh, and this process does not end with scripture. Every genuine discovery, every moment of insight, may be a product of that divine command. The limitation, then, is not in the nature of Ruh, but in the amount of knowledge revealed at any given time. To mystify or metaphorise this verse is to obscure its plain meaning—and to block the path of intellectual and spiritual growth it affirms. Verse 76:1: “Has there not passed over man a long period (hinun) in Dahr, when he was not a thing worth mentioning?” This verse has long confounded traditional Mufassirin, who stumbled over its implications and missed its plain, historical clarity. Yet to any intelligent reader—especially those informed by modern anthropology—it is unmistakably Muhkamat, not Mutashabihat. It speaks not in riddles but in observable fact. Before the emergence of Adam—the moral and self-aware human—there existed other hominin species for millions of years. Their long presence on earth, though biologically humanlike, lacked the cognitive, moral, and spiritual distinction that would make them "worth mentioning" in the divine narrative. This is not metaphor. This is a straightforward statement of sequence and value: the pre-Adamic humans were part of nature’s backdrop, not participants in the moral drama of human history. That the classical exegetes failed to see this is not the verse’s fault—it is theirs. The Quran is not obscured; it is made obscure by those unwilling to confront its compatibility with truth. Verse 10:3 “Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the throne (of authority), regulating and governing all things…..” This is allegorical or Mutashabihat. The “day” itself is a metaphor, like in the Judgment Day – a period of unspecified duration, whatever it takes for the Judgment to be completed. Likewise, 6 days refer to six distinct phases. The Role of Mutashabihat: A Test of Intellectual Integrity The Mutashabihat are not a deficiency—they are a divine design. They serve multiple purposes: • Encouraging humility before the unknown • Testing intellectual sincerity • Inviting long-term reflection and engagement Verse 3:7 warns against those who fixate on ambiguity to stir discord or pursue hidden meanings without knowledge. This is a caution against arrogance, not inquiry. It also implicitly critiques the limits of traditional Tafsir, which veered into speculative territory when faced with Mutashabihat. Conclusion: Toward a Dynamic Hermeneutic A meaningful engagement with the Qur’an demands more than reverence. It requires reflection, knowledge, and courage. The Muhkamat provide clarity in ethics and law; the Mutashabihat offer an intellectual and spiritual horizon. We must read both categories as intended: the former for immediate guidance, the latter for contemplative discovery. The classical claim that Muhkamat interpret Mutashabihat lacks demonstrable support. Instead, we should recognise the Qur’an as a living text, designed to reveal its depths over time through the unfolding of human understanding. The Mutashabihat are not to be ignored or mystified. They are clues—intentional, profound, and deeply modern. A renewed approach to interpretation must transcend inherited limitations. It must reclaim the Qur’an’s invitation to reason, to explore, and to awaken. ---- 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/muhkamat-mutashabihat-verses-traditional/d/135713 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 Divine Union of Fatima and Ali: A Timeless Model of Marriage, Modesty, Faith, Love and Devotion

By Ghulam Rasool Dehlvi, New Age Islam 30 May 2025 The 1st of Dhul Hijja marks the marriage anniversary of Lady Fatima al-Zahra (S.A) and Imam Ali (A.S)—a day of light, love and faith…… Main Points: 1. A Spiritually Significant Union: The marriage of Lady Fatima al-Zahra and Imam Ali is considered a divinely blessed union. It was officiated by the Prophet Muhammad (pbuh) and serves as a model of love, faith, humility, and shared responsibility. 2. Foundation of Ahl al-Bayt: This union laid the foundation for the Ahl al-Bayt (People of the House), revered for their spiritual authority and moral example. The Prophet said: “If Ali had not been created, there would have been no equal for Fatima.” 3. Simplicity and Modesty in Marriage: The wedding was simple and devoid of extravagance. Fatima’s dowry included basic household items, and Ali offered his iron armour as Mehr (dowry). 4. Equality and Division of Duties: The Prophet divided household and external responsibilities fairly between Fatima and Ali. This established a balanced and respectful model of partnership. 5. Rejection of Materialism: Wealthy suitors were rejected in favour of piety and character. Emphasis was placed on spiritual compatibility over material wealth. 6. Emotional and Spiritual Connection: Fatima and Ali shared a deep emotional and spiritual bond. They described each other as faithful companions in devotion to God. ------ The marriage anniversary of Imam Ali and Lady Fatima al-Zahra is believed to be today on the 1st of Dhul Hijja in the Islamic Hijri calendar. This divine union is regarded as a revered model in both Sunni and Shia traditions, which continues to serve as a model for Islamic marriages. The married lives of Fatima and Ali remain a timeless guide for an ideal Islamic family life. The Prophet (pbuh) sought Fatima’s consent before the marriage. Her silent acceptance was respected and honoured, breaking with patriarchal norms of the time. The Prophet himself officiated this marriage and established the practice of a simple and affordable dowry called “Mahr al-Sunnah”. At the same time, the Prophet (pbuh) hosted a simple but inclusive Walima (wedding feast), reinforcing values of community and accessibility. More significantly, this divine marriage embodies values such as humility, consent, compatibility, faith, and simplicity. In our modern society, debates about marital relationships frequently resurface — from the criteria for choosing a partner to the duties expected of spouses after marriage. In seeking guidance, Muslims must turn to the lives and conduct (sirah) of the Prophet Muhammad’s family and companions. Among the most inspiring of these examples is the marriage of Lady Fatima al-Zahraa, daughter of the Prophet Muhammad (pbuh), to Imam Ali ibn Abi Talib — a union revered for its spiritual and social significance. The story of Fatima and Ali’s marriage stands not only as a testament to love and piety but also as a blueprint for harmonious living grounded in mutual respect, simplicity, and shared responsibility. No wonder why this divine marriage—Nikah—was performed, solemnized and officiated by the Prophet (pbuh) himself. This marriage, therefore, represents an ideal Islamic household: based on faith, love, sacrifice, and simplicity. It is also the foundation of the Ahl al-Bayt (People of the House), whose purity is described in Surah Al-Ahzab (33:33). The family of Lady Fatima and Maula Ali is at the heart of many Islamic traditions regarding spiritual authority (Wilayah)and moral example. The Prophet (pbuh) himself stated about this divine union: "If Ali had not been created, there would have been no equal for Fatima." his is a narration found in various traditional sources emphasizing their match in virtue and piety.) Their marriage is seen as the union of the two most spiritually pure individuals after the Prophet (pbuh). While Maula Ali (A.S) is known in Islamic tradition as the lion of God and a pillar of Islam, Lady Fatima (S.A) has been described by the Prophet (pbuh) himself as the leader of all women of Paradise, as recorded in authentic hadiths. ady Fatima (Fatima al-Zahra S.A), the most beloved daughter of the Prophet Muhammad ﷺ and Khadija (RA), was born five years before the beginning of the Prophet’s mission and was the youngest of his daughters. Her elder sisters were Zainab, Ruqayya, and Umm Kulthum. One of the most revered figures in Islamic history, her virtues are celebrated across Muslim traditions—both in Sunni and Shia Islam—where she is seen as a symbol of piety, purity, strength, and devotion. Dr. Mahmoud al-Sawy, Professor of Islamic Culture and former Vice Dean of the Faculties of Da'wah and Media at Al-Azhar University, notes that Fatima’s marriage to Ali took place in the second year after the Hijrah (Prophet’s migration to Medina), shortly after the Battle of Badr. Citing the historian Ibn Kathir, he recounts that when Imam Ali approached the Prophet to propose, he was overwhelmed with awe and initially unable to speak. The Prophet asked, “What brings you here? Do you wish to propose to Fatima?” Ali replied, “Yes.” The Prophet then asked, “Do you have anything to offer as a dowry?” Ali answered, “No, by God, O Messenger of Allah.” The Prophet responded, “What about your iron armor — the al-Hutamiyya?” Ali said he had it, and the Prophet told him to offer it as the dowry. The Marriage’s Modesty Dr. al-Sawy emphasizes the modesty and simplicity of Lady Fatima’s wedding trousseau, which consisted of a basic woolen blanket, a leather pillow stuffed with plant fibers, and a modest wooden bed. These items reflected the frugal lifestyle promoted by the Prophet (pbuh) and his family, rooted in practicality rather than extravagance. Thus, the marriage of Lady Fatima offers enduring lessons, especially in light of rising tensions around marital roles in modern discourse. In this context, Dr. al-Sawy criticizes online narratives that encourage wives to withhold domestic support unless compensated financially, viewing them as divisive and contrary to Islamic values. He cited an incident in which Lady Fatima approached the Prophet to express her exhaustion from managing both household and outdoor duties. In response, the Prophet divided the responsibilities: she was entrusted with domestic affairs, while Imam Ali handled external tasks. This fair distribution of roles, Dr. al-Sawy argues, demonstrates a practical and balanced model of marital partnership — one that continues to offer guidance for contemporary families navigating societal pressures and shifting expectations. In fact, the marriage of Imam Ali and Hazrat Fatimah Zahra is one of the most revered and widely documented events in both Shia and Sunni traditions. This blessed union took place roughly a year after the Prophet Muhammad’s (PBUH) migration to Medina, either in the month of Safar or Rabi' al-Awwal in the second year of Hijra. The wedding ceremony itself was held several months later, around the months of Shawwal or Dhu al-Hijjah. At the time of her marriage, Lady Fatimah (S.A.) was believed to be around nine or ten years old, while Imam Ali (A.S.) was approximately twenty-one. This marriage is particularly significant in Islamic history, not only because of the individuals involved—but also due to the values it reflects, including humility, faith, and divine guidance. Some of the timeless lessons drawn from this divine union and sacred wedlock are as follows: Detachment from Materialism Several wealthy and influential individuals had proposed to Lady Fatimah, including Hazrat Abdur Rahman ibn Awf, who offered a substantial dowry. However, the Prophet (pbuh) and his daughter rejected such proposals, emphasizing that faith and righteous character should take precedence over wealth and status. Natural Affection & Spiritual Bond The affection between Imam Ali and Lady Fatimah was so deep, genuine and profound that it could be called a truly divine marriage. Beyond familial ties, Ali (A.S.) had a deep spiritual connection with Fatimah (S.A.), whom he described as the embodiment of love and compassion. When the holy Prophet (pbuh) asked his son-in-law Ali, only a day after his marriage, how he found Fatima. Ali affirmed: “What a faithful companion in my devotion to Allah!” And when he asked his daughter Fatima Zahra as to how she found Ali, she asserted: “The best husband in the world”. Consulting the Daughter in the Marriage Decision Contrary to the prevailing customs of the time, which often dismissed the opinion of young women in marriage matters, the Prophet (PBUH) sought his daughter’s consent before proceeding with the proposal. When the proposal from Ali (A.S.) came, Fatimah (S.A.) expressed her acceptance through silence—a gesture recognized and respected by her father. Concept of Compatibility (Kafa'ah) In Islamic teachings, compatibility in marriage is based on faith and character, not material equality. The Prophet (pbuh) affirmed this by saying that if Ali had not existed, there would have been no suitable match for Fatimah on Earth. Dignified Conduct Lady Fatima communicated her acceptance or rejection of marriage proposals through her demeanor rather than words. She turned away from proposals she was not comfortable with, but lowered her gaze and remained silent when Ali was proposed—a sign of modesty and consent. On the other hand, the Prophet (pbuh) not only sought his daughter Fatima’s opinion but also advised her by highlighting Ali’s virtues, ensuring that her decision was informed and voluntary. A Modest Dowry Imam Ali offered a modest dowry, reportedly including his armour. The Prophet accepted it and arranged the marriage, setting an example of simplicity and piety. The dowry, or Mehr, was kept minimal as Imam Ali possessed only three items: a sword, a camel for drawing water, and a shield. The Prophet (pbuh) established what came to be known as the "Mahr al-Sunnah"—the traditional, modest dowry—rejecting the notion that a higher dowry signifies greater honour or love. The Prophet (pbuh) appointed companions to help prepare a simple trousseau for his daughter. Upon seeing the modest items, he prayed for blessings upon those whose homes are filled with simple, earthenware items. Inclusive Wedding Feast (Walima) Islam emphasizes holding a wedding feast to share joy with the community. The Prophet (PBUH) held a simple but inclusive walima, demonstrating that extravagance is not a requirement for honouring a sacred union. Conclusion The marriage of Imam Ali (A.S) and Fatima Zahra (S.A) is one of the most revered and celebrated unions in Islamic history. It holds great spiritual, historical, and emotional significance for Muslims, not just within the Shi'a tradition but also deeply respected among Sunnis. The Prophet Muhammad (pbuh), through his actions and decisions, established a timeless model for an ideal Islamic marriage. The union of Imam Ali (A.S.) and Lady Fatima (S.A.) is a beacon of guidance for all Muslims. From the values of humility, consent, and spiritual compatibility, to the emphasis on modesty and inclusivity, their marriage serves as a perfect template for believers seeking to align their personal lives with divine wisdom. Whether in marriage, worship, or everyday conduct, the lives of the Ahlul Bayt (A.S.) offer enduring lessons for all. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, author of “Ishq Sufiyana: Untold Stories of Divine Love”, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-spiritualism/divine-fatima-ali-marriage-modesty-faith-love-devotion/d/135712 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

A Muslim's House-Hunting In India

By Sumit Paul, New Age Islam 30 May 2025 An IIT Madras Alumnus Has Alleged That He Was Denied Housing In Multiple Bengaluru Neighbourhoods Due To His Religious Identity Because He's A Muslim. Courtesy, NAI This news isn't an exaggeration because reports indicate that it has become more difficult for Muslims in India to find housing, with some experiencing outright discrimination. And after the Pahalgam massacre, things have become pretty difficult for all the Muslims. While not all landlords are discriminatory, some openly refuse to rent to Muslim families or individuals, often citing religious concerns. This discrimination can force Muslims into certain areas or "ghettos," limiting their housing choices and potentially exposing them to negative consequences. Kondhwa locality in Poona is derogatorily called 'Mini Pakistan' as the area is teeming with Muslims. So are Meera Road, Bhiwandi and Mumbra in Bombay/Thane. By the way, Mumbra is often referred to as India's largest Muslim locality. This ghettoisation is rapidly increasing because Hindus, Jains, Sikhs and even Christians refuse to provide accommodation to Muslims. There's a widespread prejudice that these people create nuisance wherever they're. This belief is ingrained because many Muslims, even 'educated' ones, have consolidated it by indulging in fanatic and dubious activities. But all Muslims are not like that. The innocent suffer with the guilty (Gehun Ke Saath Ghun Bhi Piss Jaata Hai ). Not just in Bangalore, even in Gurgaon and Noida, the Muslims working in the IT sector, face the same problem as many housing societies categorically say no to them. Even those who've been living, are evicted without notice. The problem is : Some landlords openly refuse to rent to Muslims, stating their preference for Hindu or Christian tenants. This discrimination is particularly prevalent in larger cities where there's a higher demand for housing and a more competitive market, according to one report from FairPlanet. While housing discrimination is a significant issue, it's important to recognise that Muslims in India face broader challenges, including discrimination in employment and other areas. While Muslims will quickly call it Islamophobia, refusing accommodation to them (Muslims) has deeper ramifications and they're not the only unfortunate ones. Of late, our society has become too clannish and ghettoised. Even Hindus and non-vegetarians among them have begun to face discrimination in Jain or vegetarian housing societies because many Jain housing societies don't allow meat-eating Hindus and Sikhs Even sectarian discrimination, despite belonging to the same faith, is common in housing societies. One's caste and sect are openly asked by many house owners in Poona, Bombay and Nasik. We're living in regressive times when not just one's faith but also his/her caste, sect and dietary preferences are much more important. ----- 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/islam-politics/muslim-house-hunting-india/d/135711 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

Pahalgam Tragedy: Indian Delegations Abroad

By Ram Puniyani for New Age Islam 30 May 2025 Pahalgam terrorist attack left a deep imprint on the people of India. While Mr. Modi indulged in bravado of words, the Godi media followed suit and claimed that India has intruded into Pakistan territory. Pakistan in turn claimed bombing down many planes of India. Donald Trump was the first one to claim that he has brokered a ceasefire. While Modi took credit for the same and the army spokesperson elaborated that there was a request from Pakistan authorities for cessation of hostilities and India responded in the affirmative to bring a halt to the potential bloodbath of more army personnel and civilians on both sides. The Government decided to tell the Indian side of the story by sending various delegations abroad. Many MPs from opposition parties were included. One such was the delegation to America headed by Congress MP Shashi Tharoor. What type of brief these delegations were given becomes clear from the statement of Mr. Tharoor in America. Tharoor stated in America that, “ while the intent behind the Pahalgam terror attack was to divide people, it brought people together in India, irrespective of their religion or any other divide...There was an extraordinary amount of togetherness cutting across religious and other divides that people have tried to provoke. The message is very clear that there was a malignant intent... ". Have all the delegations been given a brief like this? This narrative clearly has lots of truth in it as all Indians, Hindus and Muslims, both came together to condemn the dastardly act of Pahalgam. Still lurking under this is the continued Hate being spread against Muslims. Even before the Pahalgam tragedy the hate directed against Muslims has been rising, after this tragedy this hate manufactured against Muslims is peaking further. In my article last week, I did give a partial list of Hate actions against this hapless community. These events have been chronicled by the Centre for Study of Society and Secularism, Mumbai. Another article comments that “Even as India mourned lives lost in the terrorist attack, a coordinated campaign unfolded, offline and online, with one message: that Muslims were a threat to Hindus, that a similar fate awaited all Hindus, and that Muslims needed to be punished through violence and boycotts. Most disturbing of these was the arrest of Ashok University Professor Ali Khan Mahmoudabad, who heads the political science department there. In a very pertinent post he stated,” "I am very happy to see so many right wing commentators applauding Colonel Sofiya Qureshi," he wrote. Further that "they should also demand that the victims of mob lynching, arbitrary demolitions [of houses], others who are victims of the BJP's hate mongering be protected as Indian citizens". Several rights groups have pointed out that there has been a rise in violence and hate speech against Muslims in India in the past decade.” Following this there were complaints against him by Haryana State Women’s Commission “that Mr Mahmudabad's social media posts had "disparaged" the two women defense officers and "undermined their role" in the armed forces.” It is beyond one’s comprehension as to how this post disparaged the women defense officers or undermined their role in the Indian army? The other complaint was filed by a BJP youth activist. Ali Khan was arrested based on these complaints and approached the Supreme Court, granting him provisional bail. SC also gave a judgment which asked him not to write on this matter and to deposit his passport. The judgment stated that Ali Khan’s post is a "dog whistling" and that it may transmit contentious messages subtly. We know "dog-whistling" is the most used label for coded speech that carries contentious meaning indirectly. Judge doubted the time and motivation behind the posts though the bail was very gratifying. Even Vijay Shah, a BJP leader who commented that Sophiya Quraishi is the sister of terrorists was heavily reprimanded by the Court. This comment by a BJP leader was the most hateful comment possible against the outstanding army officer. As such this was a clear dog whistling by Vijay Shah. While the Court rejected his apology, his arrest has been put on hold. What is a dog whistle? Prof Ali Khan’ post is not a dog whistle to be sure. It is an expression of the anguish of the minority community. On the contrary it is Vijay Shah whose dog whistle is bordering on open articulation of Hate. Prof Ali Khan in a very sensitive manner has shown us the mirror as to how the nation is treating its minorities. Mr. Vijay Shah has shown openly as to how every occasion is used to sow hatred against minorities. A Professor from minority community should not be taken to task for talking about bulldozers and lynching which has become part of our ‘new normal’ and despite the Court’s disapproval of bulldozers, the state Governments many a times have resorted to its use. Also two satirists, Neha Singh Rathore and Madri Karkoti, known as Dr Medusa online, were booked for their social media posts critical of the Modi government, in the aftermath of the Pahalgam terror attack. In a way what Vijay Shah has done is largely condoned by his party, no suspension, no expulsion and no arrest. The open hate against minorities from top BJP leadership to down below is not only quietly accepted, it also acts as a stepping stone for their political career. Just to recall in the prelude to 2019 Delhi violence, those calling for peace and Harmony, Umar Khalid, Sharjil Imam are rotting in the jails for over 5 years, their cases not even coming to hearing state while a minister of state Anurag Thakur got promoted to full Cabinet rank after he made the people shout ‘Goli Maro’ slogans’. The norms of our civility and Constitution are being slowly eroded by the politics which wears the clothes of religion. What democracy needs is the likes of Ali Khan, Umar Khalid, Neha Singh Rathore and Himanshi Narwal who in truthful manner are calling for peace and also showing us a mirror of our society. URL: https://www.newageislam.com/current-affairs/pahalgam-tragedy-indian-delegations/d/135710 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

Islam and Women: Rethinking Misogyny in Light of Theology, Cultural Practice, Historical Context, and the Taliban Narrative

By Ghulam Ghaus Siddiqi, New Age Islam 29 May 2025 “The Truth Is Not Known By The Multitude Of Men, But Men Are Known By The Truth.” — Imam ‘Ali (may Allah be pleased with him) Abstract This paper explores and challenges the often-heard claim that Islam, by its nature, oppresses women—and that both Sunni and Shia scholars have historically supported this oppression. It takes a closer look at allegations that harsh actions by groups like the Taliban, and the supposed silence of traditional scholars, reflect the true position of Islam on women’s rights. By turning to the Qur’an, Hadith, scholarly interpretations, and the lived experiences of early and contemporary Muslims, this paper argues that what many perceive as religiously justified oppression is, in fact, the result of political agendas, cultural traditions, and widespread misrepresentation. The real message of Islam, as found in its core teachings, affirms the dignity, value, and rights of women. This is a call to return to those authentic sources of guidance and to the example set by the Prophet Muhammad ﷺ and his earliest followers. ------- Introduction: A Modern Crisis of Perception A narrative in global discourse vehemently accuses Islam of being intrinsically misogynistic. Misogynistic means showing hatred, prejudice, or unfair treatment toward women. A misogynistic mind-set views women as inferior or less deserving simply because of their gender. For instance, when women are denied education or basic freedoms just because they are women, those acts are rightly called misogynistic. The word itself comes from Greek: misos means “hatred” and gynē means “woman.” This accusation—that Islam is inherently misogynistic—often gains traction when people witness the actions of certain political groups, like the Taliban, who impose severe restrictions on women. In such cases, questions naturally arise: Why are some groups claiming to represent Islam so harsh toward women? And if their leaders are trained in Islamic seminaries (madrasas), doesn’t that point to a deeper problem within Islam itself? These are serious concerns, often sparked by disturbing news related to countries that call themselves Islamic—where women are denied education, autonomy, and basic rights. Such reports undeniably demand scrutiny. But the core question must be addressed: Are these violations a product of Islam, or a betrayal of it? 1. What Islam Actually Says About Women’s Rights a. The Right to Life The Qur’an clearly speaks out against the mistreatment of women and girls, especially the heart-breaking practice of female infanticide that was common in pre-Islamic Arabia. One powerful verse says, “And when the female infant buried alive is asked: For what sin was she killed?” (Qur’an 81:8–9). This verse doesn’t just tell a story—it makes us feel the pain of that innocent child and challenges us to question the cruelty behind such an act. Allama Alusi, a respected classical scholar, explains that by “asking” the buried girl why she was killed, the Qur’an draws our attention to her innocence and highlights the deep injustice of taking a life simply because she was a girl. This shows how Islam firmly defends the right to life for everyone, especially women and girls, who were once denied even their most basic rights. Islam didn’t just forbid the horrific practice of burying girls alive—it sparked a profound change in how women were treated and valued in society. The Qur’an emphasizes the worth and dignity of every human life, especially those who had been ignored or looked down upon for far too long. By confronting this cruelty head-on, Islam laid the foundation for a society that respects, protects, and honours women’s right to life and dignity as a core moral principle. In Surah Al-Ma’idah (5:32), Allah Almighty declares: “Whoever kills a soul… it is as if he had slain mankind entirely.” This verse emphatically declares the sanctity of every human life and applies equally to male and female lives. Classical Qur’anic commentators from the rich tradition of tafsir — such as Al-Qurtubi, Al-Tabari, Al-Razi, and Al-Alusi — unanimously explain that “a soul” (النفس) here means any human being without exception. None of the classical exegeses limit this to males or exclude females. Ibn Kathir in Tafsir al-Qur’an al-Azim highlights that this verse was revealed to emphasize the extreme seriousness of unjust killing, as well as to encourage preservation of life. The verse’s meaning is universal and not gender-specific; it includes every human being regardless of sex. Al-Qurtubi, in his Al-Jami’ li Ahkam al-Qur’an, explains the verse in the context of the story of the two sons of Adam, illustrating that the prohibition of killing applies universally to all humans. There is no indication that females are exempt — the emphasis is on human life itself. Al-Tabari in Jami’ al-Bayan explains that the “soul” here represents every human, male or female, because the essence of the ruling is the preservation of human life as a whole. Al-Razi in Mafatih al-Ghayb stresses the universality of the prohibition and the tremendous sin of killing any innocent person. He stresses the ethical principle behind the verse, which cannot be restricted by gender or any other distinction. Al-Alusi, in Ruh al-Ma’ani, connects this verse to a broader Qur’anic theme of justice and human dignity, highlighting that the sanctity of life transcends social biases such as gender. His reflections confirm that the divine command applies equally to all people. Additionally, the Qur’an condemns the killing of female infants in Surah At-Takwir (81:8-9), signalling a specific historical injustice, while the general command in Surah Al-Ma’idah stands universally. The harmony of these verses shows that Islam upholds the sanctity of every human life—male and female alike—equally and unequivocally. In summary, classical tafsir literature clearly affirms that the phrase “whoever kills a soul” in Surah Al-Ma’idah (5:32) encompasses all human lives, irrespective of gender, highlighting Islam’s equal respect and protection for both men and women. Allah Most High says: وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ “Indeed, We have honoured the children of Adam.” (Surah Al-Isra’, 17:70) This divine honour includes both male and female, for there is no gender-specific exclusion in the noble verse. Similarly, in Surah Al-Hujurat (49:13): إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ “Indeed, the most noble of you in the sight of Allah is the most righteous of you.” Thus, honour is not based on gender, wealth, or lineage, but on Taqwa (piety). b. The Right to Education When the very first word revealed in the Qur’an was “Iqra” — meaning “Read” — it was a call to all human beings, male and female alike, to seek knowledge. This command makes clear that learning and reading are not exclusive to men; they are essential for everyone. Throughout the Qur’an, Allah encourages us to “consider,” “ponder,” “contemplate,” and “use insight”—all actions that come through education. Education helps us understand the world around us, recognize what is good and evil, and appreciate the beauty of the Creator in creation. It is through learning that we come closer to knowing God and living a meaningful life. Because of this, Islam places immense importance on education for both boys and girls. The Prophet Muhammad ﷺ emphasized this when he said: طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ “Seeking knowledge is an obligation upon every Muslim.” (Ibn Majah) The term “Muslim” in this hadith is gender-inclusive, and the classical scholars have always interpreted it as applying to both men and women. This is not just theory; history shows Muslim women took this teaching seriously. For example, the wives of the Prophet ﷺ, particularly Sayyidah ‘A’ishah (may Allah be pleased with her), were teachers of the ummah. Thousands of companions and tabi‘in took knowledge from her, including male jurists and scholars. Another remarkable example is Fatima al-Fihri, a Muslim woman from Tunisia, who founded the University of al-Qarawiyyin in Morocco in 859 CE. This university is recognized by UNESCO as the world’s oldest existing university, highlighting that Muslim women were pioneers in education and knowledge. In short, Islam’s message is clear: education is a right and duty for every Muslim, regardless of gender. It empowers both girls and boys to grow intellectually, spiritually, and morally, enriching individuals and the entire community. It is important to understand that Islam provides clear guidelines for women regarding the preservation of modesty and the practice of purdah. Islam does not forbid women from seeking education or engaging in work. Rather, it requires that women observe purdah—a principle of modesty and privacy. Within this respectful framework, Muslim women can freely pursue their education and professional careers. The concept of purdah safeguards their dignity and safety, while enabling them to contribute meaningfully to society. Therefore, education and work are not only permitted but encouraged for women, provided they maintain the values of modesty and respect emphasized in Islam. Throughout Islamic history, remarkable Sufi women have played a pivotal role in shaping education, spirituality, and mysticism, serving not only as seekers of knowledge but also as influential teachers and spiritual guides. Figures like Rabi’a al-Adawiyya, renowned for her profound devotion and teachings on divine love, and Fatima al-Zahra bint al-Hasan al-Kilani, a leading scholar who spread Sufi knowledge, exemplify the deep intellectual and spiritual contributions of Muslim women. Others such as Khawla al-Qaysiyya, Nusayba al-Baghdadiyya, and Umm al-Darda al-Sughra further highlight the longstanding tradition of women actively nurturing the intellectual and spiritual heritage of Islam. The life of Lubabah al-Muta‘abbidah beautifully illustrates Islam’s encouragement of female education and spiritual devotion. She embodied the ideal of women pursuing religious knowledge, engaging sincerely in worship, and guiding others—demonstrating that educated and spiritually aware women have always held essential roles within the Muslim community. This affirms Islam’s firm commitment to empowering women as both learners and teachers of faith. Similarly, Maryam al-Basriyya’s devotion and trust in God’s providence remind us of the power of spiritual education. Her passionate engagement with divine love and steadfast worship reflect the depth of spiritual growth Islam encourages among women, showing that true education encompasses both knowledge and heartfelt devotion. Other distinguished women, like Mu’mina bint Bahlul of Damascus, Ma’atha bint Abdullah al-Adawiyya, and Shabaka al-Basriyya, exemplify how female scholars and mystics have shaped the spiritual and educational landscape. They established learning centres, taught disciples, and embodied the spiritual rigor and wisdom that continue to inspire. Poets and devotees like Reyhāna al-Wāliha, Ghafira al-‘Abida, and ‘Āfiya al-Mushtāqa further enrich this heritage with their profound expressions of love and longing for God. These inspiring examples highlight that women’s education—both intellectual and spiritual—has always been cherished in Islam. Their legacies encourage modern Muslim women to pursue knowledge boldly, embrace their spiritual potential, and confidently contribute as leaders and educators in their communities. Education for women is not only a right but a powerful means to cultivate faith, wisdom, and positive impact in the world. For those interested in learning more about these extraordinary women, their lives, and their spiritual contributions, a valuable resource is the chapter "ذكر النسوة المتعبدات الصوفيات" (The Mention of Devout Female Sufis) in the book "طبقات الصوفية" (Classes of the Sufis) by Abu Abdur-Rahman al-Sulami. This work offers rich insights into the lives of devoted female mystics who shaped Islamic spirituality and education throughout history. When a woman becomes educated, the children in her household also tend to become educated. A woman’s education greatly contributes to building a refined and ethical society. That’s why it is essential to pay special attention to the education of women. Without education, one cannot properly understand worship, the true meaning of one's relationship with God, or the moral teachings related to other human relationships. Remember, even to live a meaningful life in this world, some worldly knowledge is necessary—and Islam does not prohibit learning such knowledge. In fact, Islam encourages women to seek education while maintaining modesty through the observance of purdah (modest dress and conduct). It’s important to clear up a common misunderstanding that some people have: just because Islam encourages modest dress and purdah (modesty and privacy) for women, it doesn’t mean that Islam is against women or sees them as inferior. That’s simply not true. The idea of purdah in Islam is not about forcing women into isolation or taking away their rights—it’s actually about protecting their dignity, giving them space, and honouring their presence in society. For many Muslim women, dressing modestly is a deeply personal and empowering choice. It’s how they live their faith with confidence and self-respect. While a small number of people might interpret these teachings differently, their views don’t speak for the majority. In reality, most Muslim women see modesty not as a burden, but as something that adds to their strength and spiritual identity. It’s a way of saying: “I define my worth, not the world around me.” c. The Right to Health and Hygiene In Islam, cleanliness is not just a physical practice—it’s a deeply spiritual one. The Prophet Muhammad ﷺ said, “Cleanliness is half of faith” (Sahih Muslim), highlighting how essential hygiene and purity are to a Muslim’s life. Health, sanitation, and personal well-being fall under the maqāsid al-sharī‘ah—the core objectives of Islamic law—which aim to preserve life, intellect, and human dignity. These protections and rights apply equally to women. In another hadith, the Prophet reportedly ﷺ said, إِنَّ اللَّهَ طَيِّبٌ يُحِبُّ الطِّيبَ، نَظِيفٌ يُحِبُّ النَّظَافَةَ “Allah is Good and loves goodness; He is Clean and loves cleanliness.” (Tirmidhi) Access to healthcare is included within the Shariah’s objectives (Maqāsid Al-Sharī‘Ah), which prioritize the protection of life (Ḥifẓ Al-Nafs) and intellect (Ḥifẓ Al-‘Aql)—rights that are gender-neutral. Classical Islamic texts, whether in jurisprudence (Fiqh) or hadith, often begin with Kitāb al-Ṭahārah (The Book of Purity), emphasizing how foundational cleanliness is in our tradition. Importantly, Islam teaches that purification is not limited to the body alone. It also includes inner purification—cleansing the heart from hatred, jealousy, malice, hypocrisy, falsehood, disbelief and polytheism. This holistic view of health, which values both physical hygiene and inner moral integrity, underscores the dignity and well-being of every individual, including women, as a vital part of Islamic life. 2. What About the Taliban? Do They Reflect Islam’s Teachings on Women and Education? It’s important to address a question that often comes up: If Islam values women’s education, why do groups like the Taliban restrict it? A simple statement like “Islam values women’s education” often falls short in answering the concerns of those who are confused by the stark contrast between the teachings of Islam and the actions of groups like the Taliban. Many Muslims and non-Muslims alike find themselves torn between reports of the Taliban banning women’s education in Afghanistan and the broader Islamic principles that encourage learning for all, including women. To make sense of this, it’s important to understand a key concept in Islamic jurisprudence: there are two types of rulings — fundamental (Usuli Ahkam) and derivative (Furui Ahkam). The disagreement between the mainstream Sufi-Sunni Muslim majority and the Taliban exists in both of these categories. The Taliban justify their restrictions on women’s education by invoking strict interpretations related to Purdah (modesty and gender segregation). However, this contrasts sharply with how Muslim communities around the world approach women’s education. In countries like India, where religious freedom is constitutionally protected, Muslim girls are free to pursue education while observing Purdah — such as wearing the hijab — and this practice is widely accepted across different levels of society. In fact, in India and many other secular or modern states, Muslim girls — including those from families of religious scholars (Maulanas, Maulvis, or Allamas) — regularly attend schools and colleges. This educational participation is not an exception but the norm among approximately 99% of the global Muslim population, whether in South Asia, the Middle East, or Western countries. Importantly, there is no Islamic objection to women receiving modern education alongside religious teachings. However, problems arise when the right to religious expression — such as wearing the hijab — is curtailed by institutions or governments. In such cases, many Muslim families, as well as the girls themselves, may choose to withdraw from educational institutions rather than compromise on their religious values. This has been observed in places where bans on hijab have led to a noticeable drop in female Muslim student enrolment. In contrast, the Taliban’s policy is more extreme. Despite having complete control and autonomy in Afghanistan, they continue to impose a blanket ban on women’s education. This has drawn criticism and condemnation from across the Muslim world, including from countries like Egypt and Turkey, which emphasize a more balanced and inclusive interpretation of Islamic teachings. The Taliban’s approach is not reflective of the broader Muslim world or the core teachings of Islam. Most Muslims view education for women as not only permissible but essential, provided it is in harmony with Islamic values like modesty. The key issue, therefore, is not Islam’s stance on women’s education — which is clear and supportive — but how different interpretations, particularly ultra-conservative and politically motivated ones, distort this stance for their own agendas. The truth is that actions like banning girls from attending school, as taken by extremist groups such as the Taliban, are not rooted in authentic Islamic teachings. These policies reflect a distortion or misuse of religion rather than adherence to its core principles. The Qur’an, the Sunnah, and the consensus (ijma‘) of Islamic scholars all affirm the right of both men and women to seek knowledge. Islam grants women dignity, education, and personal agency — including in matters such as marriage — and these rights are deeply embedded in classical Islamic texts and widely upheld in religious institutions across the world. The Taliban’s approach, however, is not representative of traditional Islam. It is shaped more by political ideology, tribal customs, and selective interpretations than by the spirit of Islam, which is grounded in mercy (Rahmah), justice, and the pursuit of knowledge. Their actions starkly contrast with the teachings and legacy of the Prophet Muhammad ﷺ and do not reflect the beliefs or practices of the global Muslim community. There is a well-known principle in Islamic jurisprudence: تُعْرَفُ الرِّجَالُ بِالْحَقِّ، وَلَا يُعْرَفُ الْحَقُّ بِالرِّجَالِ “Men are known by the truth, not the truth by men.” Thus, Islam must be judged by its primary sources—the Qur’an, the Sunnah, and the consensus of qualified scholars across centuries—not by the misapplications of those who claim its name while violating its spirit. Muslims In Stark Disagreement With The Taliban A DW Urdu article from February 2023 reveals growing cracks within the Taliban over their ban on girls’ education. Interior Minister Sirajuddin Haqqani, in a rare public speech, urged compassion and responsible leadership—an indirect but clear challenge to the hardline position of Supreme Leader Hibatullah Akhundzada. Haqqani has previously voiced support for girls' schooling, showing that even within the Taliban, not everyone agrees with the ban. This matters because it exposes a key truth: the Taliban’s restrictions on education don’t represent a unified Islamic stance. In fact, many Muslim scholars and countries have openly condemned the policy. Experts argue it’s less about religion and more about power and outdated cultural control. Islam, like its followers, is diverse—and the Taliban’s approach doesn’t speak for the faith, or even for all its own members. (Link: خواتین کی تعلیم پر افغان طالبان میں غیر معمولی اختلافات) In an article for the Tajziat Urdu website, Muhammad Amir Rana points out a big gap between how the Taliban interpret Islam and how it’s understood in much of the Muslim world. From Morocco to Indonesia, many Muslim countries have found ways to live by Islamic values while also supporting things like freedom, human rights, and inclusive government. But the Taliban’s hardline rules—especially banning women from higher education—have faced strong backlash, even from the Organization of Islamic Cooperation (OIC). Rana makes it clear: the Taliban’s version of Islam is not what most Muslim scholars or communities believe in. The wide criticism of their approach shows that Islam isn’t stuck in the past—it grows and adapts with time. Denying women the right to learn isn’t just unfair, it also goes against the deeper values and teachings of the faith. (Link: https://www.tajziat.com/article/13587) Ulama Opposition to Taliban’s Stance on Women’s Education Several prominent Muslim scholars worldwide have voiced opposition to the Taliban’s ban on women’s education. For example, Sheikh Abdallah Bin Bayyah, a highly respected Islamic jurist based in the UAE, emphasized the importance of education for all Muslims, including women, as a religious duty. He and other scholars argue that denying women education contradicts the Qur’anic principles of seeking knowledge and justice. In addition, in 2021, a group of about 1,000 Muslim scholars from various countries issued statements condemning the Taliban’s restrictions on women’s rights, including education. They cited Islamic teachings on the dignity and rights of women, emphasizing that extremist interpretations used by the Taliban are not representative of mainstream Islamic jurisprudence. (Reference: Bayyah, Abdallah bin. "The Importance of Education in Islam" (Various lectures, 2021) Muslim scholars condemn Taliban’s restrictions on women’s education," The Guardian, September 2021.) Muslim Countries Opposing Taliban Restrictions on Women’s Education Several Muslim-majority countries officially opposed the Taliban’s policies limiting women’s access to education. For instance: Turkey condemned the Taliban’s ban on girls’ secondary education, stressing the importance of women's participation in education and society. Turkey’s government has consistently supported Afghan women’s rights through various diplomatic channels and humanitarian aid. Indonesia, the world’s largest Muslim-majority country, also expressed concern over the Taliban’s stance. Prominent Indonesian Islamic organizations like Nahdlatul Ulama urged for the respect of women's rights and education based on moderate Islamic values. Qatar, despite its complex relations with the Taliban, has publicly called for the inclusion of women in education and public life in Afghanistan, highlighting the need for stability that includes respect for human rights. (Reference: Turkish Ministry of Foreign Affairs statements, 2021, Nahdlatul Ulama official statements, 2021, Qatar’s Ministry of Foreign Affairs, press releases, 2021) Ulama Views on Freedom of Religion and Taliban Policies Regarding freedom of religion, many Muslim scholars have criticized the Taliban for their harsh treatment of religious minorities and restrictions on religious freedom. For example, Grand Mufti Sheikh Ali Gomaa of Egypt has spoken against religious persecution and emphasized tolerance as a Quranic principle. Similarly, scholars from Shia communities have condemned the Taliban’s sectarian policies, which have led to discrimination and violence against Shia minorities in Afghanistan. Reference: Sheikh Ali Gomaa, "Islam and Religious Tolerance", 2021 interviews, Statements by Shia scholars in Lebanon and Iran regarding Taliban treatment of minorities, 2021.) Muslim Countries on Religious Freedom in Taliban-led Afghanistan Muslim-majority countries like Iran have been vocally critical of the Taliban’s treatment of religious minorities, particularly Shia Muslims. Iran has provided refuge to many Afghan Shias fleeing persecution. Other countries, including Saudi Arabia and United Arab Emirates, while more cautious, have expressed concerns about the Taliban’s ability to govern inclusively and protect minority rights. (Reference: Iranian Ministry of Foreign Affairs statements on Afghan refugees, 2021, Gulf Cooperation Council (GCC) regional meetings discussing Afghan stability and minority rights.) Indian Ulama Condemn Taliban’s Restrictions on Women and Extremism, Call for Peace and Humanitarian Support Many prominent Indian Muslim scholars have openly criticized the Taliban’s harsh restrictions on women, especially the bans on girls’ secondary education. Scholars affiliated with Jamaat-e-Islami Hind and the All India Muslim Personal Law Board (AIMPLB) have emphasized the Islamic importance of education for all, including women, and condemned extremist actions that deny these rights, arguing that Islamic teachings promote dignity and respect for women and that denying education contradicts Islam’s principles. At the same time, some Indian ulama have called for peace and stability in Afghanistan, urging all parties—including the Taliban—to avoid violence and ensure civilian safety, reflecting concerns over regional stability. Indian Muslim scholars, such as Maulana Arshad Madani of Jamiat Ulama-e-Hind, have also distanced themselves from the Taliban’s extremist ideology, condemning terrorism and emphasizing Islam’s promotion of pluralism and harmony, contrasting sharply with the Taliban’s rigid approach. Additionally, Indian ulama have highlighted the humanitarian crisis in Afghanistan, urging support for Afghan refugees as an expression of Islamic compassion and brotherhood beyond political divides (Statements by Jamiat Ulama-e-Hind, 2021; Interviews and public addresses by Maulana Arshad Madani, 2021-2023; Official communications from Jamaat-e-Islami Hind, 2021). Now, I will share some reports to highlight how Indian Muslims value women’s education, which stands in clear contrast to the practices of the Taliban. The article by Shahid Zubairi highlights how the recent hijab controversy in Karnataka has once again brought the education of Muslim girls into the spotlight. While the legal debate over whether wearing the hijab is a religious right is still ongoing in court, the author points out that the more significant and worrying impact may be on Muslim girls’ access to modern education. This access is already under pressure from social and political forces, particularly from hardline groups using the hijab issue to fuel communal tensions. The article also reminds us that support for Muslim girls’ education has deep historical roots, with many reformers and leaders advocating for it despite opposition. Although progress has been slower compared to other communities, it has been steady and genuine. National survey data show a growing number of Muslim girls enrolling in schools and colleges, reflecting a strong desire to learn. The author questions whether this hijab controversy is a deliberate attempt to hinder that progress but ends on a hopeful note, believing this setback is temporary and that Muslim girls will continue to strive for and secure their right to education. (Source: Roznama Sahara — The Problem of Modern Education of Muslim Girls in India) In her article on Inquilab, Khaleda Abdulsalam beautifully highlights why investing in girls’ education is one of the smartest and most impactful choices families and societies can make. She points out research from Harvard Kennedy School that says closing the gender gap in education could add a staggering $28 trillion to the global economy. But beyond numbers, education is really the backbone of a healthy, thriving society. When a girl gets educated, it doesn’t just change her life — it uplifts her entire family, community, and even the nation. Yet, millions of girls around the world still face huge obstacles like poverty, discrimination, old-fashioned customs, and lack of proper schools. The article stresses how important educated mothers are — they’re more likely to raise healthy, well-educated kids and make better decisions that improve their families’ lives. Education also helps reduce child marriage, malnutrition, and maternal deaths. One inspiring example Khaleda shares is Rwanda, where investing in girls’ education has fueled rapid economic growth and increased the role of women in leadership positions. It shows how educating women can truly transform a country. To keep moving forward, she says we need to challenge social prejudices, provide financial help and safe ways for girls to go to school, and celebrate educated women as role models. At its heart, this article reminds us that educating girls isn’t just a moral duty — it’s a powerful tool to fight poverty, ignorance, and inequality, with the potential to change not only individual lives but entire communities and nations. (Link: https://www.inquilab.com/lifestyle/articles/odhani-special-girls-education-best-investment-for-families-and-society-71557) An article titled "Education and Training of Women" by Mufti Muhammad Tabriz Alam Qasmi, published on the Darul Uloom Deoband website, clearly supports educating girls and women — but within very strict Islamic boundaries. It stresses the need for gender-segregated schools, a curriculum rooted in Islamic teachings, and women’s roles to remain traditional within family and society. While the article takes a religiously conservative stance, it is nevertheless strongly in favor of women’s education, highlighting how both religious and worldly knowledge are essential for a woman’s growth and the wellbeing of her family. On the other hand, the Taliban’s approach to women’s education is far more restrictive. They often limit girls’ schooling to very basic religious lessons and severely restrict women’s presence and participation in public life. So, although both the article and the Taliban share conservative views on gender roles and education segregation, Mufti Muhammad Tabriz Alam Qasmi’s article supports women’s education in a way that clashes with the Taliban’s much tighter restrictions, which cut girls’ education off after very early levels. (link: https://darululoom-deoband.com/urduarticles/archives/2113) The article “Education of Muslim Women and Islamic Teachings” by Maulana Mufti Khalil Ahmed highlights the deep importance Islam places on educating Muslim women. It starts by reminding us of the great women companions (صحابیات) from early Islamic history, who were so knowledgeable and wise that even the most respected male companions turned to them for guidance. This powerful example shows that educating girls is not just allowed but highly valued in Islam. The article stresses that parents have a crucial role in nurturing a love for true religion in their daughters right from the beginning. They should teach them about Islamic principles and protect them from harmful customs or influences that might steer them away from their faith. The author also highlights the importance of raising children with good morals, honesty, and respect for the rights of family and community, all grounded firmly in Islamic values. Despite these clear teachings, the article points out that opposition to women’s education still exists in some circles, which seems strange given the rich history of learned Muslim women. The author cautions against blindly following harmful cultural practices that contradict Islam and criticizes how mixed-gender education and the lack of Islamic upbringing at home have negatively affected Muslim communities today. Another concern raised is the growing attraction among educated Muslim girls towards Western values, which sometimes leads to abandoning their faith or entering into interfaith marriages under the pretence of “humanitarian” reasons—a trend the author finds worrying and harmful. The article also touches on social and economic problems like dowry demands, expensive weddings, and financial pressures that strain Muslim families. Though these issues are frequently discussed in seminars, media, and public talks, little progress has been made to solve them. Reflecting on history, the author recalls how the early Muslims endured severe hardships and persecution but remained firm in their faith. This resilience serves as an example for us today to renew our dedication to Islamic teachings and to protect women’s right to education as a matter of faith and justice. In conclusion, the article calls on everyone to sincerely examine their actions, work towards genuine reform, and help build a peaceful society rooted in Islamic principles. It firmly reaffirms that educating women is a fundamental right in Islam, and denying this right goes against the very teachings of the religion. (Link: https://roznamasahara.com/education-of-muslim-women-and-islamic-laws/) Muslim scholars have traditionally followed a particular style when answering questions. Instead of directly naming a real person, they often use generic names like Zaid, Hindah, or Bakr while explaining a point or answering a query. This approach serves two purposes: first, it helps the person asking the question to get a clear and practical answer; and second, it keeps the discussion general and avoids involving or embarrassing any actual individual. This method makes the explanation easier to understand and more respectful, while focusing on the principle or ruling rather than specific people. In many traditional Islamic scholarly circles in India, educating girls is not only accepted but actively encouraged. However, there’s a strong emphasis on keeping boys and girls separate during their studies. Scholars believe that whether it’s through separate classes, different school sessions, or even entirely separate schools, maintaining this separation is important. This approach comes from their understanding of Islamic teachings, aiming to preserve modesty and avoid any uncomfortable or inappropriate interactions between genders. So, while the education of girls is definitely supported, it’s always within a framework that respects religious and cultural values. It’s about finding a balance between the need for knowledge and the importance of upholding Islamic principles regarding how men and women interact. In India, for example, many schools—especially government-run ones—have long used separate shifts: girls attend in the morning, and boys in the afternoon. But when it comes to colleges and universities, this kind of arrangement often isn’t available. That creates a tough situation for many Muslim students. Some choose to continue their education while wearing the hijab to maintain their religious identity, while others may end up leaving school because they feel pressured to compromise on their beliefs, like removing their hijab. Unlike the Taliban’s harsh bans, Indian Muslim scholars and communities have long supported educating women as both a religious duty and a social need. While they emphasize modesty and gender separation, they firmly believe girls should have full access to education. Many Indian Ulama openly reject the Taliban’s approach as un-Islamic and harmful, reminding us that Islam encourages knowledge for everyone, men and women alike. Their stance reflects a wider Muslim consensus that favours inclusive, compassionate, and practical education policies. Despite challenges, Indian Muslims continue to champion girls’ education, standing against the Taliban’s oppressive and outdated views. 3. Is There a Scholarly Consensus Supporting the Oppression of Women? Some people argue that Sunni and Shia scholars have historically agreed on limiting or degrading the role of women. This claim is simply untrue and misrepresents the rich and nuanced legacy of Islamic scholarship. In fact, the four major Sunni schools of law (Hanafi, Maliki, Shafi‘i, and Hanbali), along with prominent Shia jurists, have long upheld women’s rights—including the right to own property, give consent in marriage, pursue education, and participate in public life. These scholars also emphasized the Qur’anic teachings on modesty and purdah—not as tools of oppression, but as expressions of dignity, privacy, and moral elevation. Rather than viewing modesty as degrading, they saw it as a way to honour and protect women, enabling them to flourish in society while maintaining their spiritual and personal integrity. For instance, Imam al-Ghazali spoke beautifully about the emotional, intellectual, and spiritual companionship that should exist between spouses, emphasizing the dignity and mutual respect women deserve in marriage. Ibn ‘Ashur, a prominent 20th-century Maliki scholar, boldly pointed out that many modern Muslim societies had drifted away from the true ethical teachings of Islam when it comes to women’s rights. In the Shia tradition, al-Tusi detailed women's rights in family law and inheritance, further proving that concern for women’s welfare was deeply rooted in scholarship. The real issue isn’t that there’s a scholarly consensus on oppressing women—because there isn’t. The problem lies in the widespread neglect of Islam’s deep and thoughtful tradition that upholds women’s dignity, rights, and empowerment. When communities stop engaging with the wisdom of Islamic teachings and instead rely on cultural habits or political agendas, ignorance takes the place of true knowledge. This isn’t a failure of Islam itself, but a failure in how it’s sometimes misunderstood or misapplied. Groups like the Taliban, for instance, are often at the forefront of this distortion, using selective interpretations to justify practices that have no grounding in the broader, mercy-centred message of Islam. The true model of Islam is embodied in the life of the Prophet Muhammad (peace be upon him). As the Qur’an says, his life is the best example for us to follow. The Prophet didn’t just teach the Qur’anic guidelines—he lived them fully and showed Muslims how to apply those principles in everyday life. Through his example, we learn how to practice Islam in a way that reflects its true spirit of justice, mercy, and respect for all, including women. If certain individuals who identify as Muslim do not follow the teachings of Islam—such as offering Salah, giving Zakah, or upholding the guidelines related to women’s education—it doesn’t mean Islam has guided them to neglect these duties. It simply means they are not practicing their faith properly. The same logic applies to society at large. For example, in many countries, including ours, the constitution clearly upholds respect and rights for women. However, when people fail to follow these laws in practice, it doesn’t mean the law itself is flawed. Rather, it shows a gap between the ideal and how people choose to act. Islam, like any sound system, must be known by its teachings—not by the failures of those who don't live up to them. Sadly, in today’s world, many—even those who consider themselves progressive—lack a sincere reverence for God, the Creator of all. As wisdom teaches, those who do not truly respect God cannot fully respect His creation. When a person nurtures a genuine connection with God, their heart softens and finds peace—allowing them to let others live in peace as well. From this inner tranquillity flows a natural respect and kindness toward all of God’s creatures. 4. The "Silence" of Indian ʿUlamā: Is It Real? Some critics claim that Indian Islamic scholars remain silent in the face of misogyny or restrictions on women's rights. However, this is a misconception. As previously noted, in India and other secular democratic countries, it is common for families of Maulvis and Maulanas to send their daughters to schools, colleges, and universities—often while observing hijab—to pursue higher education. This widespread practice among Muslim communities globally serves as a powerful, lived refutation of the Taliban’s stance on women’s education. Moreover, Indian ʿUlamāʾ and scholars frequently teach about the rights of women and men as enshrined in the Qur’an and Hadith in their lessons at madrasas and Islamic institutions. The challenge often lies not in the teaching, but in consistent implementation—just as with the obligation of ṣalāh (prayer), which many Muslims accept as a duty, yet not all fulfil regularly. Indian Islamic scholars have written extensively—through books, articles, public talks, and Friday sermons—on themes like women’s rights, modesty, dignity, safety, and empowerment. From personal observation, I can attest that many Indian ʿUlamāʾ not only support but actively facilitate their daughters’ education, and often treat their wives and daughters with greater respect and care than is commonly assumed. In fact, in our own village, it is widely said: “Maulvi Sahib’s wife is very content and happy, because his income is full of blessings, and their life is marked by gratitude.” While these scholars may not dominate media headlines, that does not mean they are silent. Their voices are expressed through fatwas, publications, religious councils, and local forums—spaces that may not always reach global platforms but carry considerable influence within the Muslim community. 5. Cultural Practices vs. Islamic Teachings Many of the injustices often attributed to Islam are, in reality, remnants of pre-Islamic or non-Islamic cultural practices that continue in some Muslim-majority societies. These include: • Honour killings, which have no basis in Islamic law (Shari‘ah). • Forced marriages, which are explicitly forbidden in Islam. • Bans on girls’ education, despite the clear Islamic commandment for both men and women to seek knowledge. Muslim communities bear the responsibility of clearly distinguishing between Deen (religion) and ʿurf (cultural custom). When the two are confused or conflated, cultural injustices are wrongly framed as religious obligations—leading to the very abuses and misconceptions we witness today. Conclusion: Islam Is Not the Problem—Misinterpretation Is To attribute the oppression of women to Islam is a category error. The Qur’an and Sunnah, when understood in their full ethical, legal, and spiritual context, promote equity, dignity, and empowerment for women. What we see today in certain parts of the Muslim world is not the result of Islamic theology but of: • Colonial legacies that dismantled indigenous Islamic institutions. • Authoritarian regimes that suppress scholarly independence. • Cultural ignorance that resists reform in the name of religion. “And Allah did not wrong them, but they wronged themselves.” (Qur’an 16:33) Muslims, scholars, and communities must rise to reclaim the authentic, humane message of Islam. And those outside the faith must engage with Islam as it is—not as it has been abused. ----- A regular columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a classical Islamic scholar [Aalim, Faazil and Mutakhassis Fi al-Adab al-Arabi wa al-Ulum al-Shariah] with a Sufi background and an English-Arabic-Urdu Translator. URL: https://www.newageislam.com/islam-women-feminism/women-misogyny-theology-cultural-historical-taliban/d/135706 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

ISIS Declares War Against Baloch Nationalist Army And Human Rights Activists Of Balochistan

By New Age Islam Staff Writer 29 May 2025 IS-K Has Also Warned Baloch People Not To Participate In The Rallies Organised By Baloch Human Rights Organisations Main Points: 1. IS-K has released a 36 minute video in Pashto. 2. IS-K says BLA killed its fighters in Mastung. 3. The incident took place in March. 4. This is a new turn in insurgency in Balochistan. ------ Amid the clashes between Baloch nationalists and the Pakistan army, a new development has threatened to worsen the already violent situation of Balochistan. The Islamic State of Khorasan has threatened to start attacks on Baloch Liberation Army, Baloch Liberation Front and Baloch Yakjehti Committee. In its 36 minute video in Pashto released on 26 May, the video says that the BLA has killed its fighter in Mastung which is a breach of the compromise between them. Therefore, they have decided to wage a war against the Baloch groups. In the video, the speaker instructs its fighters to carry out intensified attacks against the Baloch nationalists. He also warns the Baloch people not to participate in protest meetings and rallies organised in support of the disappeared people as the rallies will also be targeted. The Baloch Yakjehti Group led by Dr Mahrang Baloch organises rallies in support of missing persons. Mahrang Baloch is already in jail. The photographs of the families of the missing persons were also shown in the video to intimidate them. He said that the Baloch groups were secular and against Islamic principles. The speaker does not tell when and how many of his men were killed by the Baloch group but from sources in Afghanistan, it was known that the killing of ISIS fighters was carried out in the month of March and 30 IS-K men were killed. Political analysts have questioned the need and timing of the video. The IS-K men were killed in March but the militant group has released its video towards the end of May when the Pak army has started its operation in Washuk and has destroyed crops, homes and gardens of the Balochs and has intensified its extrajudicial killings in Balochistan. The Pakistan army kidnapped the secretary and M.Phil. student of Nushki, Abdul Ghani Baloch from Khuzdar. The militia associated with the army kidnapped a 11 year old girl and later informed his family that she was married off to a fighter. His brother Lal Khan Baloch has appealed for her release. Another youth, Ghaus Baloch from Abran was summoned by the army to their camp and was kidnapped on visit. Later, his mutilated body was recovered. In Bar Khan, three dead bodies of missing persons were recovered by the locals. On 23 May, a student and a driver were kidnapped by the counter terrorism department in Kali Mengalabad. In Quetta, a class VIII student Aurangzeb was kidnapped. According to Baloch human rights groups, in April 2025 alone, 151 people were kidnapped by the army and the counter-terrorism department and 23 people were killed extrajudicially. The army has destroyed the houses and crops in Qalat. On 24 May, the Baloch journalist Abdul Latif Baloch was shot dead by unknown people in front of his family members in the wee hours. His son Saif Baloch had already been killed with other people in February this year. Political observers are of the view that the Pak army has pitched the IS-K against the Baloch nationalists taking advantage of the rift between them. The former US envoy to Afghanistan Zalmay Khalilzad said that the fight between the BLA and the IS-K continued for three days and 30 IS men were killed. Mastung has been known as the centre of the activities of the IS-K in Balochistan and they have carried out a number of suicide attacks in Mastung since 2018 and have owned responsibility. But the Pakistan government has been lying to the world about the presence of the banned organisation in Pakistan. The video has raised doubts about the intent of the army in Balochistan. The political analysts feel that the IS-K fighters have been brought from Syria and Turkey with the help of Turkey's President Erdogan to weaken the Baloch rebels. Erdogan had earlier sent 4000 IS fighters to help Azerbaijan in its war against Armenia. Erdogan had also helped Pakistan militarily during Operation Sindoor launched against Pakistan. Pakistan's Field Marshall Asif Munir and Prime Minister Shahbaz Sharif have also toured Turkey, Iran and Azerbaijan with the purpose of mobilising military and moral.support for its operations in Balochistan and against India. Observers also fear that the Pak army will help the IS financially and logistically against the Baloch fighters and will also weaken the peaceful movement of the Baloch human rights activists by carrying out suicide attacks on the protest meetings and rallies in support of missing persons. The ISIS is known for suicide attacks on civilians. In Quetta, it had carried out suicide attacks on lawyers killing about 85 lawyers. In 2018, it had carried out a suicide attack on an election rally, killing dozens of innocent people. It may, therefore, carry out suicide attacks on the protest meetings of Baloch Yakjehti Committee and kill hundreds of innocent people. The army may also provide information about the activists and journalists to the IS. It is, therefore, clear that the Pakistani army wants to intensify its operations against the Baloch people with the covert support of the IS-K and for this purpose it has demanded an increase in its defence budget in the forthcoming budget. Some of the members of the Pak assembly have demanded a two fold and three fold increase in the defence budget and a two-three fold hike in salaries of the army personnel. All this hints at a sinister game plan of the Pak army against the Baloch people. The ISIS that has caused large scale death and destruction in Syria and Iraq will unleash a similar kind of terror in Balochistan with the covert support of the Pak army and the Shahbaz Sharif government. URL: https://www.newageislam.com/the-war-within-islam/isis-war-baloch-nationalist-human-balochistan/d/135705 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 Resurrection of the Human Body: A Quranic and Scientific Perspective

By V.A. Mohamad Ashrof, New Age Islam 29 May 2025 Abstract The concept of bodily resurrection after death and decomposition stands as a cornerstone of Islamic eschatology and a subject of profound human contemplation. The Quran addresses the scepticism surrounding this idea by affirming God's omnipotence and the existence of a "retaining record" that preserves the essence of every individual. This paper undertakes a hermeneutical and scientific exploration of this doctrine. It meticulously examines Quranic verses, particularly 50:2-4, 36:77-79, 17:49-51, 75:3-4, and others, to understand the theological foundations of resurrection, emphasizing Divine knowledge, the initial act of creation as precedent, and the nature of the preserved "record." Concurrently, it delves into modern scientific advancements in genetics, biotechnology, information theory, and data storage. Concepts such as DNA sequencing, post-mortem DNA persistence, cloning, synthetic biology, cryopreservation, digital information storage, and even speculative ideas in quantum consciousness and technological resurrection are discussed as potential, albeit limited, analogies. The paper analyses how these scientific insights into information preservation and potential reconstruction might intersect with or illuminate the Quranic claims, while also highlighting the fundamental distinctions, particularly concerning consciousness, the soul, and the overarching Divine will that transcends current human comprehension and technological capability. It aims to demonstrate that while scientific paradigms offer fascinating lenses, the Quranic understanding of resurrection encompasses a holistic restoration—physical, spiritual, and conscious—rooted in God's absolute power and justice. The Enduring Question of Post-Mortem Existence The question of what happens after death, particularly the prospect of resurrection after the body has decomposed, has intrigued and challenged human thought for millennia. It is a focal point of theological discourse and an enduring enigma that touches upon the very nature of existence, identity, and the limits of material understanding. Scepticism often arises from the observable reality of physical decay: how can a body, reduced to dust and scattered elements, be brought back to life? The Islamic tradition, grounded in the Quran, offers a definitive affirmative answer, asserting not only the possibility but the certainty of bodily resurrection. The Quranic verses, notably 50:2-4, directly confront such scepticism. These verses highlight God's comprehensive knowledge and illimitable power, emphasizing that He is acutely aware of what happens to human bodies after death and that a "retaining record" meticulously preserves the essence of each individual. This "record" suggests a divine mechanism for the preservation of information necessary for recreation. From a scientific perspective, while direct resurrection remains beyond current capabilities, the underlying principles of recording, preserving, and even potentially reconstructing complex information are becoming increasingly plausible. Advancements in fields such as DNA sequencing offer the theoretical possibility of recording and, perhaps one day, recreating a person's genetic makeup. Modern technology facilitates the storage of vast amounts of data for extended periods, and disciplines like cryopreservation explore the potential for preserving biological entities at extremely low temperatures with the hope of future revival. This paper aims to explore the concept of the resurrection of the human body by weaving together Quranic exegesis and contemporary scientific perspectives. It will delve into the Quranic foundations for this belief, examining the divine response to scepticism and the theological implications of the "retaining record." Simultaneously, it will survey relevant scientific data and technological advancements concerning information preservation and biological reconstruction, considering how these might serve as analogies or offer insights into the mechanisms potentially underlying the divine promise. The central inquiry is whether a decomposed body can be resurrected, a question addressed with unwavering certainty in the Quran and explored with cautious curiosity by science. This synthesis will examine how these two distinct yet potentially complementary perspectives intersect, diverge, and ultimately enrich our understanding of one of humanity's most profound questions. Affirmation of Bodily Resurrection: Addressing Scepticism The Quran repeatedly and unequivocally affirms the reality of resurrection, directly addressing the doubts and incredulity of those who find the concept implausible. This scepticism, often rooted in a materialistic observation of decomposition, is met with divine assurance grounded in God's omnipotence and omniscience. The Quran candidly presents the arguments of disbelievers. In verses 50:2-3, their astonishment and doubt are articulated: "But they wonder that there has come to them a warner from among themselves, and the disbelievers say, ‘This is a strange thing. When we have died and have become dust, [we will return to life]? That is a far-fetched return!’" A similar sentiment is echoed in other passages, where the transformation of the body into "dust and bones" is cited as a primary reason for disbelief. They ask, "When we have died and have become dust—this is a strange return!" This perspective is entirely understandable from a purely observational standpoint, where the physical form ceases to exist in its integrated state after decomposition. Science describes this process vividly: organic matter breaks down, complex molecules revert to simpler compounds, and atoms are dispersed. To imagine this scattered dust reforming into a sentient being seems, indeed, a "distant return" or a "far-fetched" claim. The Quranic response to this scepticism is multifaceted, consistently emphasizing God's absolute knowledge and power. The immediate rebuttal in 50:4 is pivotal: "We know what the earth diminishes of them, and with Us is a retaining record (Kitabun Ḥafiẓ)." This verse offers two crucial assurances. Firstly, "We know what the earth diminishes of them" directly acknowledges the process of decomposition and decay. The Arabic word "Tanquṣu" (diminishes) implies a gradual reduction, a taking away piece by piece. God's knowledge is not general but precise, encompassing every particle, every atom, as it is separated and scattered from the body. This divine awareness transcends the limitations of human observation and understanding. Secondly, the assertion "...and with Us is a retaining record (Kitabun Ḥafiẓ)" is central to understanding the mechanism of resurrection. The term "Kitab" translates to book or record, while "Ḥafiẓ" signifies a guardian, preserver, or that which retains perfectly and protects from loss or oblivion. This "retaining record" or, as mentioned in another translation provided, "preserving record" or "preserving Book," is not merely a passive archive but an active preservation of all information necessary for the complete re-creation of an individual. This concept implies that identity, form, and the very essence of a being are not irretrievably lost to decomposition. A recurring Quranic argument against scepticism is the reminder of humanity's initial creation. If God could create humans from humble origins—from "a [mere] sperm-drop" (36:77), "dust," or "clay" (32:7, 23:12)—then re-creation after death poses no greater challenge. Verses 36:77-79 powerfully articulate this: "Does man not consider that We created him from a [mere] sperm-drop—then at once he is a clear adversary? And he presents for Us an example and forgets his [own] creation. He says, ‘Who will give life to bones while they are disintegrated?’ Say, ‘He will give them life who produced them the first time; He is Knowing of every creation’." This logic posits that the original act of bringing existence from non-existence, or from rudimentary materials, is a profound testament to God's creative power. Therefore, restoring life to decomposed matter is presented as a comparatively simpler task for the Originator. As stated in 17:51, when sceptics ask, "Who will restore us?", the answer is, "Say, ‘The One who created you the first time.’" And in 19:9, the Quran reminds, "We created you before when you had nothing." Further, verses 75:36-40 reason: "Does man think he will be left aimless? Was he not a drop of semen? Then he became a clot, then God created and proportioned him. Then He made of him two sexes... Is not He who did this able to raise the dead?" The argument hinges on Allah’s creative power—the same force that initiated life can restore it, regardless of decomposition. The Quran emphasizes that God's power is not limited by the state of the decomposed matter. Whether individuals become "stones or iron or [any] creation of that which is great within your breasts" (17:49-51), God is capable of restoring them. This highlights a power that transcends any conceivable material constraints. The precision of this re-creation is strikingly illustrated in 75:3-4: "Does man think that We will not assemble his bones? Yes! We are Able to reconstruct even his fingertips!" Fingertips, with their unique and intricate patterns, symbolize ultimate individuality. The ability to perfectly restore such fine details underscores the completeness of the promised resurrection, ensuring the restoration of individual identity. God’s power is such that, as stated in 40:68, "It is He who gives life and causes death, and when He decrees a matter, He only says to it, 'Be,' and it is." This concept of "Kun Fayakun" (Be, and it is) signifies an immediate, unhindered creative capacity. The certainty of this event is affirmed in 23:16: "Then, on the Day of Resurrection, you will be resurrected." The Nature of the "Retaining Record" The Quranic concept of a "retaining record" (Kitabun Ḥafiẓ in 50:4), also referred to as a "preserving record" or "preserving Book," is central to understanding the Islamic doctrine of resurrection. While the Quran does not provide a detailed scientific explanation of this record, its attributes and implications can be explored through hermeneutical analysis. Some interpretations suggest that the "retaining record" refers primarily to God's infinite knowledge and power, which inherently contain the blueprint of every creation. In this view, the record is not a physical ledger but God's perfect, eternal awareness that can reassemble and revive the decomposed body. His knowledge encompasses every atom and experience of a person’s existence. Other interpretations see it as a more specific, metaphysical archive where the complete "data" or essence of each individual is preserved. This divine registry holds the biological and existential blueprint of every person. It transcends physical remains, implying divine knowledge that surpasses material decay. This could encompass not only the physical design, akin to a genetic code, but also memories, consciousness, and the soul or spiritual essence. This aligns with the Islamic belief in God’s omniscience, where no detail of creation is lost. The Quran states that nothing escapes God's knowledge, "not a leaf falls but that He knows it, not a grain amid the darkness of the earth, nothing fresh or dry, but is [inscribed] in a clear Record" (6:59). Similarly, 10:61 affirms God’s awareness of every atom's weight. Thus, a comprehensive register of all entities, including their biochemical and spiritual identity, is always accessible to the Divine. The Quran also describes God as shaping humans "in whatever form He wills" (82:6-8), suggesting an inherent knowledge of the individual's unique form. The "Kitabun Ḥafiẓ" is therefore an infinitely more sophisticated and all-encompassing information system than any humanly conceivable database. It is a perfect preservation, ensuring that the individual who is resurrected is indeed the same individual who lived, not merely a copy. This record underpins the continuity of identity essential for moral accountability in the Hereafter. Scientific Perspectives on Information Preservation and Reconstruction While the Quranic concept of resurrection is fundamentally an act of divine will, modern science offers intriguing, albeit limited, parallels concerning the preservation and potential reconstruction of biological information. These scientific endeavours, while not equating to divine resurrection, can serve as intellectual aids, making the concept of re-creation from preserved information less abstract. Deoxyribonucleic acid (DNA) is the molecule that contains the genetic instructions used in the development, functioning, growth, and reproduction of all known living organisms. Discovered in its double-helix structure in 1953, DNA serves as the biological "blueprint" for forming all the proteins that build and operate the human body. Every cell (with few exceptions) holds this code, and it is unique to each individual (except for identical twins). The human genome consists of approximately 3 billion base pairs of DNA, and it's estimated that this entire sequence can be stored in a digital format of around 100-200 gigabytes. This highlights the dense information capacity of biological systems. When a person dies, their body decomposes, but DNA can persist for remarkable lengths of time under specific conditions. Post-mortem DNA breakdown is well-documented; DNA in soft tissues like the liver degrades rapidly (within 24–36 hours under typical conditions), while DNA in bone marrow can persist for longer, up to 14 days or more, depending on environmental factors like temperature and humidity. However, complete obliteration is not instantaneous. More strikingly, scientists have successfully extracted and sequenced ancient DNA (aDNA) from: Ancient Egyptian mummies dating back thousands of years (e.g., some studies suggest around 4,000 years). Neanderthal remains, some over 40,000 years old. A 700,000-year-old horse bone preserved in permafrost. Fossilized insects trapped in amber, potentially millions of years old. These successes demonstrate that genetic information, the biological blueprint, can endure long after physical decay, especially in cold, dry, or anaerobic environments. Advanced techniques like polymerase chain reaction (PCR) can amplify even fragmented DNA, enabling partial or substantial reconstruction of genetic sequences. The idea of recreating a living being from preserved DNA, once relegated to science fiction, has found some grounding in modern biotechnology: Cloning: The successful cloning of Dolly the sheep in 1996 from a somatic cell of an adult ewe proved that an organism could be replicated from its genetic material. Scientists have also cloned endangered animals using preserved genetic material. While human cloning remains ethically fraught and technically challenging, and importantly, would not replicate consciousness or memories, it demonstrates the principle of genetic reconstruction. Synthetic Biology and Genetic Engineering: Recent breakthroughs in genetic engineering, such as CRISPR-Cas9 technology, allow scientists to modify DNA sequences with remarkable precision. Synthetic biology has advanced to the point where scientists have successfully created synthetic yeast chromosomes and even a complete synthetic bacterial genome (e.g., by the J. Craig Venter Institute in 2010), inserting it into a cell to produce a living, self-replicating organism. (Gibson, p. 52-55) Artificial Womb Technology: While still in early stages, research into artificial wombs is advancing, potentially one day enabling the growth of organisms outside a natural body, which could be a component in a hypothetical full reconstruction scenario. (Romanis, p. 751–755) Digital DNA Storage: Scientists are now encoding digital data (including DNA sequences themselves) into synthetic DNA strands for long-term archival and can retrieve this information later. This mirrors, in a rudimentary way, the Quranic concept of a "preserving record." If humans can archive genetic data in this manner, it lends a certain analogical plausibility to God’s infinitely more precise preservation. (Church, p. 1628) Cryopreservation: Some scientists explore the possibility of preserving human bodies or cells (like embryos and organs) at very low temperatures (cryopreservation), with the speculative hope of future revival. While this is more about suspended animation than reconstruction from decomposed elements, it reflects the human aspiration to overcome death and preserve life. (Fahy, G. M., & Wowk, p. 21-82) Beyond genetics, other scientific and philosophical ideas touch upon information persistence and consciousness: Quantum Information and Consciousness: In the field of quantum physics, some scientists propose that information is never truly lost, even when physical forms change. The principle of conservation of information implies that data about a physical system could theoretically be preserved. Physicists like Sir Roger Penrose and Stuart Hameroff have hypothesized that consciousness may originate at the quantum level within microtubules in neurons, and they theorize that this quantum information constituting consciousness could, in theory, persist after bodily death, perhaps awaiting re-embodiment. While highly speculative, such models are strikingly suggestive when considering the Quran’s affirmation of soul preservation. (http://www.neurohumanitiestudies.eu/archivio/penrose_consciousness.pdf) Cellular Memory: A controversial but fascinating area is the anecdotal reporting of "cellular memory," where organ transplant recipients sometimes report acquiring traits, preferences, or even memories seemingly from the donor. While not widely accepted in mainstream medical circles and lacking robust empirical evidence, it opens speculative questions about whether memory and identity might have non-neurological, perhaps molecular or cellular, components. (Pearsall, p. 191–206) Technological Resurrection Hypotheses: Futurists like Ray Kurzweil, in works such as "The Singularity Is Near," speculate that humans may one day achieve a form of technological resurrection, perhaps by downloading their minds into computers or by re-growing bodies using advanced stem cell technology and DNA. Companies like Nectome have explored preserving brain connectomes (the neural map of memories and thoughts) with the hope of future revival. These ventures, though distant and ethically complex, rest on the premise that if identity is physically encoded, it could theoretically be resurrected. (Kurzweil, 2005) "Resurrection Approach" in Evolutionary Biology: Scientists sometimes revive dormant organisms, such as ancient seeds preserved for centuries or bacteria frozen in permafrost for millennia, to study evolutionary changes. This mirrors, in a very limited and naturalistic sense, the concept of revival from a preserved state. (Yashina, p. 4008–4013) These scientific endeavours illustrate that the idea of recording, preserving, and potentially re-instantiating complex biological information is not entirely far-fetched from a theoretical standpoint. If fallible humans, with their limited knowledge and technology, can conceive of and achieve rudimentary forms of these processes, it lends a degree of intellectual accessibility to the concept of a Divine Creator, with infinite knowledge and power, achieving a far more perfect and holistic resurrection. The Intersection and Divergence of Faith and Science Exploring the Quranic concept of resurrection alongside scientific advancements reveals both intriguing intersections and fundamental distinctions. While science can offer analogies that make the idea of re-creation from information more conceivable, it cannot fully encompass the theological depth and spiritual dimensions of the Quranic promise. The scientific parallels, particularly those involving DNA, provide a tangible, albeit imperfect, analogy for understanding how a "retaining record" might function. If humanity can map the human genome, store it digitally, and even clone organisms, it challenges the notion that dispersal into dust is an absolute end to the potential for a form to exist again. The notion that if your DNA code is recorded somewhere, someone with advanced technology could potentially recreate a human with the same DNA sequence is, from this purely theoretical standpoint, plausible. However, these analogies have crucial limitations: DNA is Not the Entirety of a Person: While DNA is a fundamental blueprint, a human being is far more than their genetic code. Epigenetics (heritable changes in gene expression that do not involve alterations to the underlying DNA sequence), environmental influences throughout life, unique experiences, accumulated memories, and the development of consciousness contribute significantly to an individual's identity. A clone, even if genetically identical, would be a new individual with the same genetic starting point, not the same person with the same consciousness, memories, or subjective experiences. Science has no framework for quantifying or reconstructing the soul, which the Quran describes as a divine mystery (17:85) and a defining, non-material essence of individuality. The Challenge of Consciousness and Identity: Reconstructing a human would require not only the DNA sequence but also the precise conditions of embryonic development and, critically, the restoration of consciousness, memories, and self-awareness. Neuroscientists are still grappling with the "hard problem" of consciousness—how subjective experience arises from physical matter. Current or foreseeable human technology has no mechanism to replicate or restore this. The Quran, however, implies a full restoration of the individual—mind, memory, and soul intact. For example, verses 36:51-52 describe the resurrected exclaiming, "Woe to us! Who has raised us from our resting place?", indicating a continuity of awareness. The "Ship of Theseus" and Material Continuity: The question of whether resurrection involves reassembling the exact same atoms that constituted the earthly body is a philosophical one. These atoms may have become part of other organisms or inanimate objects. The Quranic emphasis on a "new creation" (e.g., 14:19, 17:49-51) might imply that God recreates the individual's form, identity, and consciousness using His infinite capacity, drawing from the "retaining record," rather than painstakingly regathering every original particle. The identity is preserved in the "Kitabun Ḥafiẓ," irrespective of the specific atoms used in the re-manifestation. Quantum physics itself suggests that every particle has a unique history and could, in theory, be traced, but Divine Omnipotence means God transcends such physical constraints, able to recreate instantaneously. Divine Power vs. Human Technology: The "Recorder" and the Means The hypothesis relies on "someone with very advanced technology" and the DNA code being "recorded somewhere." This implicitly requires an agent with immense knowledge and capability. The Quranic framework provides this agent: God. The Quran emphasizes that God’s power is limitless and not constrained by the natural laws He Himself instituted. The creation of life from non-living matter (abiogenesis) remains one of science's most profound unsolved mysteries, with hypotheses like the RNA world theory still under investigation. If life's initial creation by naturalistic means defies full human explanation, then re-creation by a Divine Power with complete knowledge, who "produced them the first time" (36:79), becomes more intellectually tenable within a framework of faith. The power to command "Be, and it is" (Kun Fayakun) is the ultimate expression of this creative capacity, a power that does not rely on manipulating existing matter in the way humans do, but on commanding existence itself. A fundamental distinction lies in the questions each domain seeks to answer. Science, in its exploration of natural phenomena, primarily investigates the "how"—the mechanisms and processes underlying events. It explores the material reconstruction possibilities. The Quran, while sometimes alluding to processes, primarily addresses the "Who" (the Divine Agent, God) and the "why" (the purpose, often linked to divine justice and accountability). Resurrection in Islam is not a biochemical puzzle to be solved but a testament to Allah’s limitless power and a necessary component of a moral cosmos. The Holistic Nature of Quranic Resurrection: Beyond Mere Reanimation The Quranic concept of resurrection is far more comprehensive than simple biological reanimation or the creation of a genetic duplicate. It signifies a complete and holistic restoration of the individual in readiness for a new phase of existence. As previously discussed, the Quran implies the restoration of the entire person—body, soul, consciousness, and memories. The resurrected individual is the same self that lived and died, capable of recognizing their past life and facing the consequences of their actions. The precision mentioned in restoring "even his fingertips" (75:3-4) symbolizes this meticulous restoration of unique identity. Several Quranic passages refer to resurrection as a "new creation" (Khalqin Jadid). For example, 17:49-51 presents the query, "When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?" This might suggest that the resurrected body, while identifiable as the same individual, could possess different properties suited for the eternal realm, transcending some limitations of the earthly physical form. It is a reaffirmation by the Creator who initiated life from nothingness and can shape humans "in whatever form He wills" (82:8). Crucially, resurrection in Islam is inextricably linked to divine justice and accountability. It is not merely a biological marvel but a moral necessity. As verses 75:36-40 argue, after detailing human creation from a sperm-drop, the passage questions if God, who accomplished this, cannot raise the dead, implicitly linking creation and resurrection to a purposeful existence, not one "left aimless." The Day of Resurrection is also the Day of Judgment, where individuals will be held accountable for their deeds. "Then, on the Day of Resurrection, you will be resurrected" (23:16) to face this reckoning. The aim is not just revival but justice—to reward the righteous and hold the transgressors accountable. This moral dimension underscores the profound significance of resurrection in the Islamic worldview. Reconciling Faith and Science in the Face of the Ultimate Mystery The Quran’s assertion of bodily resurrection, particularly its response to sceptics through the concept of a "retaining record," finds intriguing, though limited, echoes in modern scientific advancements. While human science, with its understanding of DNA, information storage, and cloning, can only theorize about rudimentary forms of biological reconstruction, the Quran presents resurrection as a certainty, an act of God's limitless power and perfect knowledge. The disbelievers' scepticism, rooted in the observable decay of the body into dust (50:2-3), is countered by the divine assurance: "We know what the earth diminishes of them, and with Us is a retaining record" (50:4). This "record" (Kitabun Ḥafiẓ) is a divine archive, infinitely more comprehensive than any human system, preserving not just the genetic code but the entirety of an individual's being—their consciousness, memories, and soul. Scientific concepts like DNA as a "preserving record" (as suggested in one of the provided texts) or digital DNA storage can serve as analogies, making the divine preservation of information more intellectually accessible. If humans can conceive of storing the entirety of the human genome (estimated at 100-200 gigabytes) and can successfully clone organisms like Dolly the sheep from a single cell, or even create synthetic genomes, then the idea of a Creator, who designed DNA itself, reconstructing a human being from a divinely preserved blueprint is not a scientifically refutable impossibility but rather a matter of scale and capability far beyond human reach. The Quranic argument frequently points to the initial act of creation as a greater marvel: "Say, ‘He will give them life who produced them the first time; and He is, of all creation, Knowing’" (36:79). And again, "Say, ‘The One who created you the first time’" (17:51). If God created humanity from "nothing" (19:9) or from elemental matter, then re-creation from dispersed elements, all of which remain within His dominion and knowledge, is presented as an act well within His capacity, even to the precision of "fingertips" (75:4). While science explores the "how" of material processes and offers fascinating lenses through which to consider information preservation, it operates within the confines of observable phenomena and natural laws. The Quran addresses the "Who" and "Why," grounding resurrection in divine will and ultimate justice. The scientific community may approach this topic from a different perspective, but the concept of preserving and recording information is certainly within the realm of modern technology, even if the full reconstitution of a conscious individual, complete with soul and memories, remains firmly in the domain of faith and divine action ("He only says to it, 'Be,' and it is" - 40:68). Ultimately, the intersection of faith and science in this discussion highlights that belief in resurrection is not necessarily blind faith but can be seen as a rational conviction supported by scripture, which finds analogical resonance, rather than direct proof or disproof, in scientific discoveries. The "retaining record" remains a divine mystery, its full nature beyond our current comprehension, yet its conceptual possibility is illuminated by humanity's own burgeoning understanding of information's power and persistence. The Quran’s answer to sceptics is profound: resurrection is not a violation of nature’s laws but a reaffirmation of the Creator’s absolute authority over them and the very fabric of existence. Bibliography Church, George M., Yuan Gao, and Sriram Kosuri. "Next-Generation Digital Information Storage in DNA." Science, vol. 337, no. 6102, 2012. Fahy, Gregory M., and Brian Wowk. "Principles of Cryopreservation." Cryopreservation and Freeze-Drying Protocols, Humana Press, 2015. Gibson, Daniel G., John I. Glass, Carole Lartigue, et al. "Creation of a Bacterial Cell Controlled by a Chemically Synthesized Genome." Science, vol. 329, no. 5987, 2010. Kurzweil, Ray. The Singularity Is Near: When Humans Transcend Biology. Penguin Books, 2005. Pearsall, Paul, Gary E. Schwartz, and Linda G. Russek. "Changes in Heart Transplant Recipients That Parallel the Personalities of Their Donors." Journal of Near-Death Studies, vol. 20, no. 3, 2002. Romanis, Emily C. "Artificial Womb Technology and the Frontiers of Human Reproduction: Conceptual Differences and Potential Implications." Journal of Medical Ethics, vol. 44, 2020. Yashina, Svetlana, et al. "Regeneration of Whole Fertile Plants from 30,000-Y-Old Fruit Tissue Buried in Siberian Permafrost." Proceedings of the National Academy of Sciences, vol. 109, no. 10, 2012. ------- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URl: https://www.newageislam.com/debating-islam/resurrection-human-quranic-scientific-perspective/d/135704 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