Anti-Capitalism In Quranic Economic Principles

By V.A. Mohamad Ashrof, New Age Islam 20 May 2025 This paper explores the Islamic imperative for the upliftment of the oppressed and examines anti-capitalist themes through Quranic analysis. Although mainstream religious interpretations often appear to serve the interests of the affluent and elite, a meticulous reading of the Quran reveals a distinct conclusion. Furthermore, this paper argues that the Quran delineates an economic framework that is pro-poor, devoid of exploitation, anti-speculative, dynamic, and developmental, achieved by minimizing economic imbalances. Petroleum-rich Muslim nations often act as proponents of corporate globalization and are entrenched in a market economy. Renowned Islamic scholar Tariq Ramadan observes that even countries like Saudi Arabia, despite an Islamic facade, are enmeshed in a neoliberal economic system founded on usury and exploitative practices. The human inclination to acquire material resources is innate. This inclination can have detrimental effects on human social life. Unchecked, this avarice has historically contributed to slavery, colonization, racism, capitalism, imperialism, Westernization (often under the guise of globalization), Nazism, fascism, Zionism, and belligerence. These phenomena have perpetuated injustice, oppression, and violence. The Quran critiques humanity's obsession with wealth, which can lead to its downfall: “He has fallen into a profound preoccupation with his love of wealth and glory” (100:8). Justice: The Foundation of Quranic Ethics Islam is firmly established on the principle of justice. This is integral to the concept of Tawhid (Monotheism), for God is inherently Just (Quran 6:115). “O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Quran 5:8). “O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just.” (Quran 4:135). Justice is the ideal that should motivate believers in their struggle for poverty alleviation. A fundamental tenet of Tawhid is that all wealth ultimately belongs to God (Quran 2:284). Humanity acts merely as a trustee (57:7). God has provided resources for all living beings on Earth (11:6), including humans (6:152, 17:31, 29:60). These resources are intended to be accessible to all through principles of mutuality (36:47). A religious approach overly preoccupied with the Hereafter to the neglect of worldly concerns is untenable. Alongside striving for success in the Hereafter, believers are encouraged to pray for a good life in this world (Quran 2:201). While acknowledging natural disparities in resource availability (43:32), the Quran cautions against wealth accumulating solely among the affluent (59:7). The economically vulnerable are entitled to receive resources from society to meet their needs (51:19). The poor possess a rightful claim on the wealth of the affluent: “And in their wealth is a recognized right for the needy and the deprived” (Quran 70:24-25). The Earth's resources are not intended for the exclusive possession of a wealthy few. The divine plan for mortal existence includes providing a dwelling place and sustenance on Earth for a designated period (2:36). Freedom from hunger, resource abundance, and peace are considered divine blessings (Quran 16:112, 106:3-4). As Orientalist scholar W. Montgomery Watt aptly observed, Quranic revelations, beyond the core tenets of God's oneness (Tawhid), prophethood (Risalah), and the Hereafter (Akhirah), were also aimed at uplifting the poor and vulnerable (Watt, 1953, pp. 60-72). The Quran unequivocally states that the mission of the prophets is to establish justice and prevent exploitation and oppression (57:25). From the outset of Prophet Muhammad's mission, there were calls to aid the weak, needy, orphaned, and destitute (74:43-44). Prophetic missions consistently faced opposition from the wealthy elite of their societies (34:34). However, those who were arrogant and haughty on Earth were ultimately brought to ruin (28:58). Capitalism or Qarunism The Quran, in essence, equates a particular form of wealth accumulation and arrogance, characteristic of some capitalist tendencies, with "Qarunism," after the figure of Qarun. The Quran skilfully analyses the psychology exemplified by Qarun: When told, “...do good as Allah has done good to you, and desire not corruption in the land. Indeed, Allah does not like corrupters,” Qarun retorted, “I was only given it because of knowledge I have” (Quran 28:77-78). This "Qarunistic" or capitalistic mind-set reflects an arrogant attitude: that wealth is solely one's own, to be disposed of as one pleases. The Quran critiques various facets of this mentality (39:49, 41:50, 102:8). Poverty is often a tragic consequence of wealth concentration. Practices such as alcoholism, gambling, and illicit sexual activities can contribute to wealth accumulating in certain hands while diminishing elsewhere. These contribute to societal inequality and imbalance. The true measure of human worth is not wealth, but rather wisdom and piety (49:13, 58:11). The Quran does not mandate absolute economic equality, acknowledging that wealth can accrue based on differing abilities. However, human justice must prevail, and equal opportunities should be afforded to all. Distinctions of race, ethnicity, caste, or religion should not impede an individual's advancement (30:22, 2:213, 49:13, 49:11). All forms of racism are portrayed as stemming from satanic arrogance (cf. 38:76-77). Capitalism, from this perspective, can lead to the following injustices: • Widening the gap between the affluent and the impoverished. • Exacerbating economic inequality. • Disproportionately concentrating wealth and power. • Increasing monopolization. • Increasing economic exploitation. • Suppressing workers and labour unions. • Increasing unemployment. The concept of "spending" (Arabic: infaq, from the root ن-ف-ق, n-f-q) and its various verbal and nominal forms appear approximately 75 times in the Quran (e.g., 2:262, 4:39, 13:22, 25:67, 35:29). It is noteworthy that in many instances where such terms for spending appear, they are linked with prayer. Wealth is not bestowed due to God's special affection for affluent individuals; rather, it serves as a test (2:155, 3:186, 8:28, 64:15). The wealthy are merely trustees of this wealth (57:7, 2:254, 4:39, 13:22). An individual does not attain greatness merely by possessing wealth (34:37). God disapproves of arrogance displayed on account of wealth. God brought ruin upon many arrogant individuals, such as Qarun, and those who disregarded the poor (28:81, 17:16, 23:64, 28:58). The Quran, which strongly condemns the hoarding of wealth (57:24), also clarifies that true success is for those who are saved from their own avarice. Regarding what to spend, the Quran answers the query: “They ask you, [O Muhammad], what they should spend. Say, ‘The surplus [beyond your needs]’” (2:219). The Quran, in a spirit that can be seen as a precursor to universal declarations of human rights, declares humanity's noble station: “And We have certainly honoured the children of Adam...” (17:70). It emphasizes that everyone is entitled to basic necessities such as food, clothing, and shelter, which are provisions from God (cf. 6:165, 67:15). Those who neglect to help the poor are characterized akin to disbelievers or face severe condemnation (69:34). The Quran admonishes certain attitudes prevalent among the wealthy, such as neglecting orphans and not urging the feeding of the poor, in strong terms (cf. 89:17-20). It also warns of divine retribution for the wealthy who fail to use their resources for the betterment of the poor and helpless (69:34-35, 76:8-10). Furthermore, it implies that systematic measures should address the plight of the vulnerable, orphans, and captives/slaves (76:8-9). The emancipation of slaves is depicted as an arduous yet virtuous path (90:11-16). The Quran envisions an economic system wherein everyone's basic needs can be met (30:38, 2:215). The Quran mandates spending wealth on various categories of recipients: the poor (e.g., 8:41, 2:271), orphans (e.g., 2:177, 8:41), debtors (9:60), travellers (e.g., 8:41), kinsfolk/foreigners in need (cf. 24:22), captives/prisoners of war (76:8-9), widows (support implied, e.g., 2:236 for divorced women), the destitute (51:19, 70:24-25), the needy (e.g., 8:41), and for freeing slaves (2:177, 9:60, 58:3). Spending wealth for the upliftment of the vulnerable is considered a significant form of jihad (struggle/sacrificial effort) (8:72, 49:15). One should spend not merely from surplus or unwanted wealth, but from that which one values and cherishes (3:92). Spending should be done without expectation of gratitude from the recipients (2:262-263) and not for ostentation (2:264, 4:38). One who refrains from spending in the way of God (which includes uplifting the poor) is, in effect, contributing to their own spiritual detriment or societal harm (2:195). Withholding wealth from the needy can be seen as a form of arrogance and transgression (cf. 50:24-25). This spending is not limited to individual charity; it extends to dedicating resources to broader social welfare initiatives (61:10-11). Rejection of the Capitalist System Numerous societal ills are seen as inevitably intertwined with and exacerbated by certain manifestations of the capitalist system. This is attributed to the uncontrolled concentration of wealth and the undue influence of affluent elites on governance, creating a pernicious cycle. These ills encompass corruption, bribery, substance abuse (like alcohol), illicit sexual activities, embezzlement, diverse forms of exploitation, erosion of consumer rights, encroachment of consumerist culture, marginalization of vulnerable groups, economic crises fuelled by speculation, and the depletion and destruction of natural resources. The Quran Offers Principles To Address Such Crises. The Quran condemns the hoarding of wealth as a grave offense (9:34-35, 104:2-7, 3:180). Stinginess is portrayed as a destructive trait (cf. 2:195). Hoarding wealth offers no ultimate protection against calamities (cf. 4:37, 57:24, 92:8-9). Conversely, wealth spent for uplifting the poor (i.e., “in the way of God”) is promised to yield greater returns, spiritually and socially (cf. 92:18). The Quran prohibits all forms of corruption: “O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent” (4:29). “And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you to consume a portion of the wealth of the people in sin, while you know [it is unlawful]” (2:188). Beyond overt theft (5:38), indirect forms of misappropriation are forbidden: “Give full measure and weight and do not deprive people of their due” (7:85). “...Whoever defrauds will bring forth [on the Day of Resurrection] that which he has defrauded. Then every soul will be fully compensated for what it earned...” (3:161). Islam aims to eliminate all forms of exploitation from the economic system, envisioning a just and balanced economic order. It prohibits all forms of unjust exploitation of others' wealth (4:29, 4:161). It prohibits all forms of extortion through deceit (2:188, 3:161). The Quran also condemns religious figures who wrongfully consume people's wealth (9:34 is more direct). Workers must receive fair and timely wages for their labour (principles derived from verses emphasizing justice in dealings and fulfilling measures, e.g., 7:85, 11:84, 17:35, 83:1-3). Various forms of gambling (maysir), which includes speculation leading to unjust gain, are prohibited (5:90-91, 2:219). Gambling can foster a mind-set of acquiring wealth unjustly, potentially causing animosity and disrupting social harmony. Gambling, by promoting the desire for quick, unearned riches, can undermine a sound economic structure. As vicegerents (Khalifah) on Earth, believers are obligated to share resources, aiming for social equity, irrespective of colour, caste, or nationality (cf. Quran 2:30, 6:165, 35:39). Believers should strive to ensure that the benefits of societal progress are accessible to all segments of society, advocating for the inclusion of marginalized groups. Believers should be prepared to reject systems akin to exploitative capitalism, which can be seen as epitomizing injustice. This is because such systems are prone to exploiting and devaluing labour through the power of capital. Orphans must be treated with respect and protected (89:17), and their wealth, along with that of the poor, must not be misappropriated (6:152, 4:2). Women have a right to their own earnings and property (4:32), and there should be no gender-based discrimination in reward for righteous deeds (cf. 4:124). The Quran prohibits excessive consumption (6:141) and exhorts against miserly hoarding (9:34, 3:180). Extravagance and wasteful spending are condemned as evil (17:26-27). Moderation in consumption is also enjoined (20:81). The Quran strictly prohibits defrauding consumers (5:1, 4:29, 83:1-3). Accuracy in weights and measures must be scrupulously observed (6:152, 55:7-9, 26:181-183, 83:1-4); the Quran sometimes links such fairness to cosmic balance. Financial transactions should be meticulously recorded (2:282). The distribution of one's wealth through bequests (wasiyyah) should be justly determined (cf. 2:180, 5:106). In the absence of a valid will, or for the bulk of the estate, inheritance distribution is divinely prescribed (4:7, 4:11-12). Income derived from alcohol (5:90) and from promoting or benefiting from indecency (cf. 24:19) is forbidden. Forcing female slaves into prostitution for monetary gain is a grave sin (24:33). Forcibly inheriting women (as property) or preventing them from remarrying to seize their dowries is forbidden (4:19). The Quran posits that human selfishness and greed are primary causes of environmental degradation, social inequities, and other terrestrial problems: “Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned” (Quran 30:41). Islamic philosopher Seyyed Hossein Nasr observes that ecological balance is disrupted by the selfishness inherent in profit-driven corruption and exploitation, and by the disregard for humanity in the unchecked pursuit of industrial growth (Nasr, 1997, p. 20). Zakat System Zakat literally means "purification"; giving Zakat is thus a means of achieving spiritual and material purity (cf. 92:17-21). One cannot attain true righteousness until one spends from what one loves (3:92). Spending should be selfless, without expecting even thanks in return (cf. 76:8-9). From one's lawful earnings, one should give to the needy and poor (2:267). This type of expenditure is considered spending "in the way of God" (cf. 6:142). Those who do not believe in the Hereafter are described as not giving Zakat (41:7), implying faith is a prerequisite for its true fulfilment. The rewards for those who give Zakat with faith are multiplied, especially in the Hereafter (cf. 27:3, 31:4). Voluntary charity (Sadaqah), beyond obligatory Zakat, is better given discreetly to the needy, especially those who do not beg openly (2:271). Accountability for all bestowed wealth is emphasized (102:8; cf. 27:40, 64:15). The obligation to spend for societal good is not necessarily fulfilled solely by the minimum obligatory Zakat, as further spending from lawful earnings is encouraged (cf. 6:141, 2:267). When Zakat funds are circulated within the general economy, they can generate new employment opportunities and income streams. Ideally, Zakat aims to help recipients achieve self-sufficiency, thereby transitioning them from being Zakat recipients to potential Zakat payers (Gidado, 2003, p. 83). Waqf (charitable endowment) is another significant instrument for social progress. The contributions of Waqf-funded institutions like schools, colleges, hospitals, orphanages, and scholarship programs have been historically substantial (Doi, 1984, p. 34). The Cancer of Interest (Riba) The Arabic term for usury/interest, Riba (ربا), literally means "to increase" or "to multiply." While trade facilitates permissible (halal) growth, riba represents an impermissible (haram) increase (2:275). Interest, in this context, refers to the predetermined surplus added to capital solely due to the passage of time on a loan (cf. Chapra, 1985, p. 56). Khurshid Ahmad defines prohibited interest as money that accrues on capital over time without the lender sharing in the risk of loss (Ahmad, 1995, p. 37). The term Riba appears eight times in the Quran (2:275 (thrice), 2:276, 2:278, 3:130, 4:161, 30:39). In each instance, the gravity of its prohibition is underscored. Aristotle, in a similar vein regarding sterile money, likened it to a barren hen (Qureshi, 1991, p. 6). Jewish Talmudic law, akin to Islamic jurisprudence, also regards interest-based lending (neshek) as problematic or sinful under certain conditions (Lewis & Algaoud, 2001, p. 191). The Old Testament specifically prohibits usury: “If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him” (Exodus 22:25). This idea is repeated in many other places (Leviticus 25:35-37, Deuteronomy 23:19). Jesus Christ was also against interest: “...lend, expecting nothing in return...” (Luke 6:35). This idea is echoed in Matthew 25:14-30. On this basis, charging interest, especially to the needy, has historically been viewed as contrary to the spirit of Christian charity (Islahi, 1988, p. 124). The Quran encourages lending to the needy without interest, terming it a "beautiful loan" (Qard Hasan) to God, implying a divine reward (2:245). It also recommends granting concessions to debtors in difficulty (2:280). Lending to the poor without interest is consistently described as a "beautiful loan" (57:11, 64:17, 5:12, 73:20). Money, in this ethical framework, is primarily a medium of exchange for goods and services, not an income-generating commodity in itself. An interest-based system tends to concentrate wealth in the hands of a few. Interest can enable owners of capital to perpetuate selfishness and exploitative practices. It can divert money from its primary function as a medium of exchange (cf. Baumol & Blinder, 1991, p. 225). As interest rates are factored into the cost of production and prices, it can contribute to inflationary pressures and a decrease in the purchasing power of money (cf. Barro, 1993, pp. 108-109). An interest-based system can exacerbate the perceived dangers of capitalism, potentially enriching the wealthy while dis-incentivizing productive effort for those who can live off interest without risk or work. A primary objective of an interest-free financial system is to eliminate economic exploitation. Such a system often treats financing more like investment. It promotes risk-sharing in investments between the entrepreneur and the capital provider. Empowerment of the poor is envisioned through a value-based economic system centred on profit-and-loss sharing (PLS). Key schemes in Islamic finance designed to avoid interest (which is criticized for potentially creating passive income without commensurate effort or risk) include: 1. Musharakah (Joint Venture): Partners contribute capital and share profits according to a pre-agreed ratio, and losses in proportion to their investment. This contrasts with conventional interest-based lending where the lender receives a fixed return regardless of the borrower's actual profit or loss (Usmani, 2002, pp. 87-91). 2. Mudarabah (Profit-Sharing Agreement): One party provides capital, while another provides expertise and management. Profits are shared according to a pre-agreed ratio, while financial losses are borne by the capital provider (Bello, 2003, pp. 56-57). 3. Murabahah (Cost-Plus Sale): The seller discloses the cost of an item and sells it to a buyer at a marked-up price, with the profit margin known to both parties. Payment can be deferred. Taking Sides with the Oppressed It is a believer's duty to strive against prevailing global inequalities and injustices: “And We wanted to confer favour upon those who were oppressed in the land and make them leaders and make them inheritors. And establish them in the land...” (Quran 28:5-6). A Muslim is obligated to cooperate with all people in righteousness and piety (5:2) and to foster a world of amicable relations extending beyond religious affiliations, provided there is no hostility from others (cf. 3:110, 60:8-9). Therefore, restricting Zakat distribution solely to Muslims may contradict the broader Islamic spirit of universal compassion and justice. The world needs the construction of an Islamic liberation theology that embodies the Quran's spirit, champions equality of opportunity and justice, acknowledges humanity's spiritual dimension, and actively challenges reactionary neoliberal economic systems. Such a theology is crucial for harnessing the transformative potential of Islamic teachings for the betterment of all humanity. Concurrently, efforts that seek to establish religious hegemony under the guise of Islam, thereby undermining its liberative ethos, must be identified and resisted. Humanity yearns for a just system that respects and accommodates religious and cultural diversity. Bibliography Ahmad, Khurshid. “Elimination of Riba.” In Elimination of Riba from the Economy, edited by Khurshid Ahmad, Institute of Policy Studies, 1995. Barro, Robert J. Macro Economics. New York: John Wiley & Sons, 1993. Baumol, William J., and Alan S. Blinder. Economics: Principles and Policy. New York: Harcourt Brace Jovanovich, 1991. Bello, Falalu. “Divine Banking in Nigeria: The Qur’anic and Biblical Injunctions.” In Islamic Banking and Finance, edited by Sulaiman S. and Galadanci B.S., International Institute of Islamic Thought, 2003. Chapra, M. Umer. Towards A Just Monetary System. Leicester: Islamic Foundation, 1985. Doi, Abdul Rahman I. Shariah: The Islamic Law. London: Taha Publishers, 1984. Gidado, S.I. “The Significance of Zakah and Waqf and their Administration Under an Islamic Economic System.” In Islamic Banking and Finance, edited by Suleiman S. and Galadanci B.S., Kano: IIIT, 2003. Islahi, Abdul Azim. Economic Concepts of Ibn Taimiyah. Leicester: Islamic Foundation, 1988. Lewis, Mervyn K., and Latifa M. Algaoud. Islamic Banking. Cheltenham: Edward Elgar, 2001. Nasr, Seyyed Hossein. Man and Nature. Chicago: ABC International, 1997. Qureshi, Anwar Iqbal. Islam and the Theory of Interest. Lahore: Sh. Muhammad Ashraf Publishers, 1991. Usmani, Imran Ashraf M. Meesanbank’s Guide to Islamic Banking. Karachi: Darul Ishaat, 2002. Watt, W. Montgomery. Muhammad at Mecca. Oxford: Clarendon Press, 1953. Bibliography Ahmad, Khurshid. “Elimination of Riba.” In Elimination of Riba from the Economy, edited by Khurshid Ahmad, Institute of Policy Studies, 1995. Barro, Robert J. Macro Economics. New York: John Wiley & Sons, 1993. Baumol, William J., and Alan S. Blinder. Economics: Principles and Policy. New York: Harcourt Brace Jovanovich, 1991. Bello, Falalu. “Divine Banking in Nigeria: The Qur’anic and Biblical Injunctions.” In Islamic Banking and Finance, edited by Sulaiman S. and Galadanci B.S., International Institute of Islamic Thought, 2003. Chapra, M. Umer. Towards A Just Monetary System. Leicester: Islamic Foundation, 1985. Doi, Abdul Rahman I. Shariah: The Islamic Law. London: Taha Publishers, 1984. Gidado, S.I. “The Significance of Zakah and Waqf and their Administration Under an Islamic Economic System.” In Islamic Banking and Finance, edited by Suleiman S. and Galadanci B.S., Kano: IIIT, 2003. Islahi, Abdul Azim. Economic Concepts of Ibn Taimiyah. Leicester: Islamic Foundation, 1988. Lewis, Mervyn K., and Latifa M. Algaoud. Islamic Banking. Cheltenham: Edward Elgar, 2001. Nasr, Seyyed Hossein. Man and Nature. Chicago: ABC International, 1997. Qureshi, Anwar Iqbal. Islam and the Theory of Interest. Lahore: Sh. Muhammad Ashraf Publishers, 1991. Usmani, Imran Ashraf M. Meesanbank’s Guide to Islamic Banking. Karachi: Darul Ishaat, 2002. Watt, W. Montgomery. Muhammad at Mecca. Oxford: Clarendon Press, 1953. ------- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/islamic-ideology/anti-capitalism-quranic-economic/d/135592 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

Ann Taves’ Religious Experience Reconsidered: A New Lens on Religious Studies

By Saad Ahmad, New Age Islam 20 May 2025 Redefining Religious Experiences With The Reference Of "Specialness" Major Points: 1. Taves explores religion’s role in shaping knowledge and social structures, using attribution theory to analyse how events are deemed religious, building the works by William James. 2. Specialness: Religious experiences are defined by their ascription of unique value, set apart from mundane activities, akin to Durkheim’s sacred. 3. Science and Religion: Taves advocates bridging humanities and natural sciences through psychological approaches to understand religious behavior. 4. Building-Block Approach: A methodological tool to deconstruct religious experiences into composite ascriptions, reducing the gap between disciplines. 5. Attempted to contextualize Shah Waliullah's contributions to the field of religious studies. ------ Ann, Taves, (2009) Religious Experience Reconsidered: A Building-Block Approach to the Study of Religion and Other Special Things, Princeton University Press, Princeton. ----- Introduction to the Book: For a student of social sciences and humanities, in shaping the kind of knowledge and establishing a social structure religion plays an important role. By engaging with the aspects of knowledge that keep society entangled with modern studies and research in more than one way, many disciplines have been developed. Among them, disciplines such as religious studies and Islamic studies are known for their commitment to studying religion in terms of its philosophical values, and in the case of the latter, creedal, cultural, and intellectual junctures provide a full context to the related studies. During the seventeenth century, philosophical and intellectual developments in the western world led to a new understanding of humanism. People were drawn to recognising things with new experiences in later historico-cultural ventures, often referred to as “modern,” which extracted energies from structural changes that occurred in our time and space. In this regard, at the height of modern times beginning with the 19th century, structural changes contributed to redefining the social and cultural realms in which ‘religions’ in general and ‘religion’ in particular became the subject of methodological treatment developed by Western scientific progress. Religion as a category fulfils the requirement of modern narrative and survives on the access of Protestant value and vision. However, religious experience attracts modern scholarships not only in terms of its divine connection with society but natural, psychological and scientific attempts to understand things of religion and different connotation of what was called “religious experiences” also matter. To understand the significance of religious experiences in our time, readings such as Varieties of Religious Experiences by William James and Hujjatullahi al-Baligha by Shah Waliullah helped contextualise religious experiences in more than one dominant way. In this context, during lectures at Madrasa discourses, the significance of ‘oceanic feeling’ was a subject of discussion in our interaction with professor Ebrahim Moosa. The term ‘oceanic feeling’ was borrowed from Freud’s work known as Civilisation and its discontent (1929), which refers to a limitless and boundless feeling as if it were oceanic. Freud’s context of oceanic feeling was revealed in correspondence with one of his pen pals, who questioned the sources of religiosity Freud had ever tried to debunk. Freud writes that the feeling he was encountering from his friend was a subjective fact. This feeling even keeps oneself to call religious and reject other beliefs as an illusion (Freud 2:2002). However, in response to our contemplative interaction that what makes religious experiences significant, Professor Moosa introduced scopes of religious experiences of every day in the writings of William James and Shah Waliullah (d. 1762). James is quite open to analysing the experiences that have a divine feeling. He extends his analysis to religions that seek links with non-divine belief too, for example, Emersonian optimism and Buddhist pessimism. While Shah Waliullah, professor Moosa explains, introduced such analogies in which philosophical, mystical and practical composition leading to a diverse Islamic experience provokes to learn a very complex and multi-layered knowledge. His attempt to combine such bits of knowledge not only for space and time in which Islamic ideals can flourish but also a developed view of Islamic metaphysics which assumably can shake the physical realities of today is highly acknowledged. However, this book is one of the rare contributions which tried to capture meanings and purposes of religious studies spanning over two centuries. Interested in a constructive element of religious studies, one should take discourses of the book in the continuation of the intellectual contribution ever written for narrating religious experiences. As domains of interpreting religion were the subject-matter of the hierarchical order and remained in a few hands, mystical elements hugely experimented in re-discovering the inner-experiences from a perspective of the religious mind. While hierarchical order and ritual demands controlled outer-experience of the religious brain. Not interfering into contentious issues of religion and its emotionally fragile web, Taves prefers attribution theory which outlines how people define events. She is thoughtful about that, in the process of defining events, how experiences are projected before any discourse. Attribution theory is based on the commonsensical causal explanations of religion. Following the line of Durkheim, Dewey, and Vries, Taves too believes that religion can be interpreted scientifically. For that matter, she finds herself interested in the idea of specialness, is what people get attracted to, Taves argued. This specialness is the essence of this book; it keeps one on more naturalistic grounds. Background Of The Book: Humanism is the central concern of Religious Experience Reconsidered. Through creative use of an interdisciplinary method, Taves tried to find answers within much reflected and academically well-interpreted aspects of the experience of religion. In the book, she argues that during the nineteenth century, scholars were interested in understanding experiences, thus, attempts to understand experiences spilled over into religious studies, including other related disciplines(p.3). While in the twentieth century, the experience of holy, sacred and numinous became subject of the scholarship of Rudolf Otto, Nathan Söderblom, and Friedrich Heiler and many others. Philosophers and scholars also followed this kind of trend in the East, such as Sarvapalli Radhakrishnan and many Buddhist liberals. Most of the Eastern liberals tried to reconnect traditional practises with modern understandings of authority. Thus, one norm in religious studies was to read it through authority in which traditional belief tried to connect with the modern agency of knowledge. For instance, the question of science, as Taves tried to underrepresent religious studies, became essential to modern reflectivity. Hence, in this remarkable study, one may seek scientific answers to the question of whether the brain and mind cause a different socio-cultural relationship with a person whose experiences are deemed religious. Keeping her readers informed about the philosophical developments behind the understanding of religion and religious studies, she relied more on method and tried to make the book a bit practical. Drawing from disciplines such as religious studies, anthropology, history, philosophy of science, psychology and neuroscience, she thinks that experiences can be studied from the perspective of biological phenomenon equally as a humanistic phenomenon. An attempt to read experiences from the perspective of biology can lead one to interpret them scientifically, while a humanistic interpretation of experiences pays more attention to subjective aspects. Taves has mentioned that she wants to read the naturalistic side of seemingly religious experiences. She thinks that we need to put a bit of religiousness or spirituality into the river called experiences; may increase the individual or collective quality of life and enable us to engage in worldly things. Her conceptual borrowings remind us to look at the relationship between modernity and materialism, which sometimes made Dewey explain it as “religious elements of experience” instead of religious experience. Thus, to read experiences, one may keep oneself off from absolutist claim that any experience deemed religious is religious only. Major Themes Of The Book: For many academicians, religion is the most potent activity ever to happen to a culture. It not only played an essential role in organising society but also maintained the social order. Thus, academicians and experts in religious studies considered religion a product of culture. In this regard, a few such as secular and atheist tendencies draw their argument on the logic that religion, in general means to control the society. Though such beliefs are reified by a historically evolutionary understanding of religion, which could be described as a secular interpretation of religious teleology, According to this understanding, religion is much like other cultural activities and has nothing special, even for Taves; religion is not that special if one looks at it from an evolutionary perspective, but when it comes to considering the phenomenon of specialness, religion becomes the heart of human activity. In following her analogy throughout religious history, Taves finds that the history of experiences, specifically religious ones, in which people’s attention was drawn to the significance of religion can open the scope of the comparative study of experiences in a different atmosphere. However, as the major theme of the book is studying experiences that are considered religious. It leads us to understand that how something in a culture becomes religious and how to trace human ascription and related things people consider themselves attached with. The ways of attachment are often categorised as spiritual, mystical, magical and religious. Studying experiences that are deemed religious and related terminologies separately can lead us to analyse the relationship between things considered religious and psychological, social, and cultural processes. Through the methodological tool of, for instance, the building-block approach, the gap between the humanities and sciences can be reduced. In that sense, the building block approach helps in creating composite ascriptions that are considered to be religions and spiritualities. Specialness: The idea of specialness is an absorptive term that, following the conceptual footmarks drawn by Durkheim (sacredness), is illustrated as “things set apart and protected by taboos” (p. 28). Taves’ use of specialness is for cultures with limited time to benefit from its general accessibility. For example, if religion is not considered special, there would not be ascription toward it. And after believing that religion is worth setting apart, which should be differentiated from everyday affairs of trading and selling, a unique sense of sovereignty comes into existence toward its adherents. Any violations in paying attention to its worth may cause turning special to ordinary, will destroy the meaning and use of religion itself. For Taves, specialness is an existential reality every day in the mammalian world as well, for example, in mother-infant relations. In human life too, if some relationship is considered inviolable, they ascribe more value to such relation associated with the object of inviolable than with no such associations (p.35). Science and Religion: Since Taves’ foremost concern remains bridging the gap between science and religion, science in itself is not religious (does not compromise in the matter of religion), hence it relies on physical realities, while religion, which is transcendental, has lesser affinities with physical reality. It relies on metaphysical truths. It is also argued that in order to make a link between science and religion, a psychological understanding of religion is necessary. However, Taves’ raises a question over an age-old convention within the academic universe of social sciences and humanities. For example, she argues that scholars of sociology, anthropology, and psychology might help bridge the gap between the humanities and the natural sciences. She is more critical about the trend within mainstream anthropology of religion, shamanism and spirit-possession, which is at the centre of anthropological research interest, the study of world religions especially Christianity is at the edge in anthropological feudal of research (p.6). Counting William James and his collaborators among those who considered spirit-possession and mediumship in the broader realm of religious experience but could not overcome the division of labour between religious and theological studies (p. 6), she argued that the psychology of religion had become a methodological tool for both social and natural sciences. It seeks to solve the question of whether religion is unique or can be used to explain behaviour in society. Thus, during the last three decades, interdisciplinarinism provided psychology and religion with a more open field, mostly in the fields of evolutionary biology, neuroscience, cognitive science, and philosophy. Significance Of The Book: This book is a considerable contribution to the academic world, especially for those who intend to study religion through contemporary academic fields. It highlights the trends among disciplines in which mainstream aspects of religion remain on the sidelines, hence the need to keep religion at the centre of modern disciplines. By reconsidering religious experience, Taves informed us of how religious experiences were studied in the last two centuries and explained why her idea of specialness is crucial for adopting approaches to intercultural debates. In the book, she repeatedly reminds us to avoid opportunities of taking religion as a reductionist tool, whether within disciplines such as in anthropology or disciplines of natural sciences. However, the course of the book opens a window for people interested in interdisciplinary research between religious studies and the natural sciences. While going through debates in the book such as sui generis (religious experience is unique) and the ascriptive model (religious things are created when religious significance is assigned to them) for studying religion, the permanent question was how this book could be related to students of Madrasa discourses? Are we in a position to make a “building-block” approach? Since the social atmosphere of India and Pakistan highly relies on different normative contexts of religion, religious experiences of people are not only inter-cultural but transcultural and inter-civilisational? Such a situation enables us to contribute to the field of religious and theological studies in more creative ways and provide a direction to reconstructive academic ambitions emerging in a location such as India and Pakistan. Criticism: Despite receiving constructive impulses through this book and learning from the discourse of critique introduced in the book, the book was critiqued on various grounds. Thus, Taves thinks that the affairs of causality are experienced only through modern disciplines such as the humanities and natural sciences. Firstly, since, she hardly tried to deal with the definition of religion (p. xiii), her attempt to avoid the definitional problems of religion changed the academic scenario, which for so long relied on an intellectually fixed, culturally biased, and religiously emotional base of knowledge. Secondly, she is more inclined to the narratives that religion is the cultural construct is the analysis given by modern scholarship, has nothing to do with the debates of the inherently unique nature of religion. In case of introducing the debates of the book in societies predominantly Muslim that are updated through monotheistic theologies, instead of opening the gate to a humanistic vision across cultures, it will close the gate on constructive intercultural engagement. Thirdly, considering an ascriptive model of religion appropriate for interdisciplinary researches and studies could lead religion more a subject of manipulation primarily through newer studies and research about the psychology of religion and its impact over a socio-cultural atmosphere of the society. ------ Dr. Saad Ahmad, a JNU PhD graduate, is an accomplished academic who served as Assistant Professor at the Centre for Culture, Media and Governance and as Guest Faculty at the Nelson Mandela Centre for Peace and Conflict Resolution, both at Jamia Millia Islamia, New Delhi. He was also part of the Madrasa Discourses Project under the University of Notre Dame’s Contending Modernities initiative from 2017 to 2020. URL: https://www.newageislam.com/books-documents/ann-taves-lens-religious-studies/d/135588 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

Burying the Murshid: Academic Amnesia and the Fight for Islam’s Intellectual Soul

By Dr Mohammad Abul Mufazzal, New Age Islam 20 May 2025 Main Points: 1. Saad Ahmad’s “Who Killed Al-Ghazali?” is not a mere reflection on the fate of a single figure—it is a philosophical pilgrimage. 2. One of the most arresting questions Ahmad poses is nearly whispered amid this dense thicket of ideas: Why did Kant’s thesis bear the basmala? 3. Al-Ghazali’s legacy, as Ahmad reimagines it, is thus disentangled from the ossified realm of syllogisms and manuscripts. 4. Al-Ghazali’s legacy persists not as dogma but as a living question, a challenge to reconcile the sacred with the profane, memory with progress, and humility with critique. ----- A Review of “Who Killed Al-Ghazali?” by Saad Ahmad ------- (From Files) ----- Abstract This essay responds to or extends Saad Ahmad’s “Who Killed Al-Ghazali?,” a poignant philosophical and poetic reflection on the legacy of the 11th-century Islamic scholar Al-Ghazali, presented as a lament for the loss of epistemic humility under modernity’s rationalist dominance. Combining historical narrative, cultural critique, and mystical exploration, Ahmad investigates and finds or identifies that al-Ghazali was killed; his legacy was destroyed —not through theological counterarguments but through the Enlightenment’s suppression of sacred metaphysics. He portrays Delhi’s ruins as rebellious archives, countering modernity’s forgetfulness, and reframes Al-Ghazali’s legacy in lived practices rather than scholarly abstractions. By questioning whether Kant’s metaphorical basmala reflects a shared longing for transcendence, Ahmad contrasts Western causal frameworks with Ghazali’s occasionalism, asking: Can divine intimacy and humility endure in a disenchanted era? This work, both a mournful elegy and a stirring challenge, urges readers to yearn for a revived understanding of knowledge that honours reason’s limits and the sacred vitality. -------- Saad Ahmad’s “Who Killed Al-Ghazali?” is not a mere reflection on the fate of a single figure—it is a philosophical pilgrimage. Draped in poetic melancholy and laced with deep-seated grief over civilizational disintegration, the piece is a defiant lament for a lost world—a world where knowledge transcended the page, and truth flowed through the pulse of the cosmos. Ahmad’s writing resists easy classification. It is historical narrative, cultural critique, theological inquiry, and personal yearning—woven together in a style that is as rich and layered as the subject it engages. At the heart of this meditation lies a chilling question: Who killed Al-Ghazali? Who silenced the Murshid of mystic insight and metaphysical rebellion? Was it the formal rationalist refutations of Ibn Rushd, the silent departure of Ibn Tufayl, the theological redirections of Ibn Taymiyyah? Or perhaps, more hauntingly, was it none of them—but rather modernity itself, or its acolytes nestled in ivory towers and peer-reviewed complacency? Indeed, Ahmad’s central claim rests on a painful paradox: Ghazali, the reviver of faith, the mystic logician, was not defeated by arguments—but by the erosion of epistemic humility in an age of arrogant certainty. Modern academia, with its insistence on causality, secular validation, and interpretive hegemony, leaves little room for truths that defy reason. And what is God if not the ultimate challenge to causal thinking? One of the most arresting questions Ahmad poses is nearly whispered amid this dense thicket of ideas: Why did Kant’s thesis bear the basmala? This question, simultaneously rhetorical and ferventlygenuine, destabilizes our understanding of the Enlightenment as a purely secular project. It invites us to consider: Did Kant, the architect of modern critique, sense that philosophy without transcendence is a house without foundation? In this subtle invocation, Ahmad suggests that Kant—despite his silence on Islam—stood closer to Al-Ghazali than Renan ever could. Could it be that Kant, like Al-Ghazali, saw the limits of reason not as failures but as doorways to the Absolute? Could the basmala (in Islamic tradition, basmala is a sacred invocation recited before reading the Qur’an or engaging in intellectual inquir to seek divine guidance and sanctify the endeavour.) on his thesis be an echo—intentional or unconscious—of a deeper yearning for divine anchoring in an otherwise mechanized cosmos? What is perhaps most admirable in Ahmad’s essay is not merely his defence of Al-Ghazali as a theologian or philosopher, but his vision of Ghazali as a seer. The remark that “knowledge is not merely confined to bound texts — it exists beyond the realm of interpretation” is as much a mystical claim as it is an epistemological one. It resonates with Ghazali’s own distinction between acquired knowledge (ilm al-kasb) and unveiled certainty (ilm al-mukashafa). In Ahmad’s telling, Ghazali’s philosophy is not dead—it has simply been buried under the rubble of reductive interpretations and post-Enlightenment presumptions. The true erasure of Ghazali lies not in refutation, but in forgetting what he sought to recover: a sacred metaphysics where the heart can know what the mind dares not grasp. Here, Ahmad echoes the prophetic anguish of Heidegger, who mourned the “forgetting of Being.” But while Heidegger turned to pre-Socratics, Ahmad turns toward the luminous shores of Islam’s own intellectual tradition—asserting that the crisis of knowledge is a crisis of orientation: towards what is knowledge aimed? Ahmad’s reflections on causality—particularly the tension between Western and Islamic paradigms—form a powerful critique of intellectual modernity. He portrays the West as entrapped in a closed-loop of cause and effect, where meaning is subordinated to mechanism. In contrast, Ghazali's occasionalism insists that every event, every spark, is the direct result of divine will. But Ahmad does not stop at theological disputation. He asks us to consider the metaphysical implications of this divergence: What kind of world do we live in if we remove God from causality? What is left of moral responsibility, of spiritual aspiration, of the ineffable experience of being? Ghazali’s conception of Musabbib al-Asbab—God as the Cause of causes—is not a denial of order but a rejection of autonomy. It is a rebuke to the Enlightenment fantasy that man is the measure of all things. And perhaps that is why he had to be “killed”: not because he failed, but because he succeeded too well in revealing the illusion of secular mastery. In Ahmad’s evocative meditation on Delhi’s stones and dust, we encounter a incisive interrogation of memory, materiality, and resistance. The city’s ruins, rendered animate through lyrical personification—“they speak, they whisper, they remember”—transcend their inert materiality to become custodians of collective memory. This anthropomorphic resonance is not merely poetic but polemical, challenging modernity’s teleological narrative of progress, which demands a rupture from the past. Here, Ahmad aligns with Walter Benjamin’s conception of history as a fragmented constellation, where the debris of the past exerts a “weak Messianic power” to disrupt homogenizing temporalities. The stones and dust of Delhi, imbued with the weight of centuries, emerge as insurgent archives, resisting the erasure enacted by modernity’s “demand for amnesia.” Their whispers are acts of defiance, preserving traces of a civilization whose epistemic and spiritual frameworks remain entangled with the sacred. Al-Ghazali’s legacy, as Ahmad reimagines it, is thus disentangled from the ossified realm of syllogisms and manuscripts—the traditional loci of scholarly veneration—and relocated to the embodied, inherited practices of everyday life. This shift echoes Talal Asad’s critique of secular modernity’s bifurcation of religion into abstract belief versus practice, urging instead a focus on “discursive traditions” that sustain divine intimacy through lived ritual. Al-Ghazali, the 11th-century polymath whose Ihya Ulum al-Din (Revival of Religious Sciences) sought to harmonize Sufi mysticism with orthodox theology, is recast not as a relic of medieval scholasticism but as a spectral presence animating the tactile, the communal, and the devotional. His true inheritance lies not in the arid corridors of academia but in the whispered dhikr (remembrance) of the faithful, the call to prayer echoing through alleyways, and the humble act of saying Bismillah before thought—a gesture that sanctifies cognition itself. The essay’s central provocation—“Who killed Al-Ghazali?”—unfolds as a critique of modernity’s epistemological hegemony. The murder, it suggests, is not the work of a singular agent but a systemic violence perpetrated by the Enlightenment’s “disenchantment of the world” (Max Weber). The sacred, once suffused with ineffable mystery, is subjected to the clinical gaze of demystification: peer-reviewed journals reduce divine truth to footnotes, while the academic impulse to “translate the ineffable into digestible arguments” mirrors what Gayatri Spivak terms “epistemic violence”—the colonization of subaltern knowledge by dominant paradigms. To demand that God be footnoted is to exile the transcendent from the realm of legitimate knowledge, privileging empirical rationality over what William James called the “unseen order” to which religion harmonizes us. In this light, Al-Ghazali’s “death” signifies the marginalization of hermeneutic modes that embrace ambiguity, humility, and the limits of human reason. Yet the essay’s greater urgency lies in its existential query: “Can Al-Ghazali still live?” Here, Ahmad gestures toward a phenomenological possibility—that the very act of yearning for Al-Ghazali’s vision may resurrect it. The “ache” evoked by the essay is not passive nostalgia but an active, embodied longing that, as Saba Mahmood argues, constitutes ethical subjecthood. To ache is to inhabit the gap between modernity’s alienating rationality and the enduring pull of the sacred, a space where Al-Ghazali’s epistemology of yaqin (certainty through spiritual experience) might still breathe. This is not a call to regress but to reimagine—to ask, as Kant did in his critical project, how faith and reason might coexist without subjugation. Can we, in our cities and institutions, cultivate a “radical humility” that acknowledges the limits of secular reason, as Al-Ghazali did in his Deliverance from Error? Ahmad’s refusal to answer these questions is itself a methodological stance, privileging the interrogative over the declarative. By making us “ache,” the essay performs what Heidegger termed Gelassenheit—a releasement toward openness—inviting readers to dwell in the unresolved. In this liminal space, Al-Ghazali’s legacy persists not as dogma but as a living question, a challenge to reconcile the sacred with the profane, memory with progress, and humility with critique. The stones of Delhi, like the unquiet grave of Al-Ghazali, remind us that what modernity buries, poetry—and longing—may yet resurrect. ------- Dr. Mohammad Abul Mufazzal, a distinguished writer, researcher, and multilingual speaker, has made significant contributions to academia and various cultural initiatives. He has shared his insights on esteemed platforms such as the UN General Assembly, the Forum for Arab and International Relations in Qatar, and Adelphi University in the United States. With a profound interest in Islamic Archaeology, his extensive body of work includes numerous research papers and articles published in both national and international journals and newspapers. A recipient of multiple fellowships, Dr. Mufazzal has twice represented at the UN Academic Impact Global Youth Forum in New York City, further solidifying his influence in scholarly and global discussions. URL: https://www.newageislam.com/books-documents/murshid-academic-amnesia-intellectual-soul/d/135589 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

Habba Khatoon: The Sufi Poetess of Kashmir

By Afroz Khan, New Age Islam 20 May 2025. 16th-century Kashmiri poetess Habba Khatoon blended personal tragedy and Sufi spirituality into influential verses. Overcoming an abusive marriage, she revitalized Kashmiri literature under royal patronage, leaving a legacy of colloquial lyrical poetry before dying at 55. Main Points: 1. Born Zoon Rather (1554), educated against norms, mastered Persian/Kashmiri. 2. Suffered under Aziz Lone, expressed anguish through poetry. 3. Married Yusuf Shah Chak, promoted Kashmiri language/literature, patronized landmarks. 4. Yusuf’s exile left her heartbroken, inspiring poignant verses. 5. Pioneered lol poetry, blended Sufi themes with colloquial language. ------- Image from madrascourier.com ------ Spring has descended on the Door pastures Have you not heard my call? Flowers are blooming in the mountain lakes The plateau plains are calling us loudly Flowers have bloomed in the Door forests Have you not heard my call? — Habba Khatoon Habba Khatoon was a beautiful, talented, sweet-voiced poetess of Kashmir. Her own life was no less than a script. The ups and downs of her worldly life drew her toward Sufism. Under the influence of Sufism and the turbulence of her experiences, she wrote many poems and songs. Her poems remain popular in Kashmir even today. Habba Khatoon was born in 1554 in Pampore, Kashmir. Her father, Abdullah Rather, was a farmer by profession, and her mother’s name was Janam Rather. Habba Khatoon’s real name was Zoon Rather. Due to her unmatched beauty, people also called her Zooni, meaning “moon.” She was fond of reading and writing from childhood. To nurture this passion, her father entrusted her education to a Maulvi Sahib in the village. At a time when educating girls was uncommon, Habba’s father arranged for her studies to ensure her happiness. Alongside the Quran, she learned to read and write Persian and Kashmiri. Habba grew into a beautiful, talented, and educated young woman. Her father later arranged her marriage to Aziz Lone. This union proved tragic, as a gem like Habba fell into the hands of an indifferent and heartless man who disregarded her talents. Aziz, an uncultured farmer, shared no compatibility with her. Their personalities clashed entirely. For Aziz, Habba was merely an ordinary woman; he never understood her unique gifts. Habba tried relentlessly to adapt to Aziz and his family. She worked tirelessly—fetching water from the river, gathering wood from the forest, cooking meals, and managing the household. Yet, despite her efforts, Aziz and his mother constantly found faults in her and subjected her to torture. This marriage grew increasingly painful for Habba. The more she surrendered to their demands, the more she suffered. Desperate, she penned a famous, heart-wrenching song: Rah Bakshtam Sayer Parvardigaro Tche Kyoho Vatyo Myeni Marnai? Sipar Treh Mar Permo Kian Fyur No Kuni Gomai Zer Zabre Tche Kyoho Vatyo Myeni Marnai? Tab Cham Badnas Habba Khutunay Ade No Avaham Zah Te Khabre Teli Yikha Yil Travanam Majaro Tche Kyoho Vatio Myaeni Marnay? (O Allah, forgive all my sins and show me the straight path. What will you gain from my death? I read all thirty sipar [chapters] of the Holy Quran, examined each verse carefully without error, and recited it faithfully. What will you gain from my death? O Habba, my body aches, yet you never came to help me. Will you come only to attend my funeral? What will you gain from my death?) When Aziz and his mother’s cruelty persisted despite her complete submission, Habba realized she could no longer endure this hellish existence. Seeking mental peace, she turned to the Sufi saint Khwaja Masood, who consoled her and prayed for her future. A turning point arrived when Yusuf Shah Chak, the last independent ruler of Kashmir, encountered Habba during a hunting expedition. He heard her singing beneath a Chinar tree, mesmerized by her melodious voice. This moment altered the course of her life. She married Yusuf Shah Chak and entered the royal palace. At the time, Kashmiri language and literature were neglected in royal circles, but Habba Khatoon revitalized Kashmiri literature, giving it a new identity. She stood firmly for her language and culture. Yusuf Shah Chak admired her literary prowess and actively promoted her work. Together, they are credited with discovering and patronizing several tourist sites in Kashmir, including Aharbal, Achhabal, and Sonamarg. A hill in Kashmir is also named after Habba Khatoon. Habba Khatoon spent six comfortable years in the palace, but political turmoil in Kashmir soon plunged her into separation’s agony. To reclaim his lost kingdom, Yusuf Shah Chak sought Emperor Akbar’s help, leaving Habba behind. She waited endlessly, days, weeks, months, and years, for his return. Her anguish during this separation birthed poignant poems that vividly captured her pain. During Yusuf Shah Chak’s second visit to Akbar, he never returned. Bound by a treaty with the Mughal emperor, he was exiled to Bihar, where he eventually died. Habba Khatoon was left alone once again. Habba Khatoon’s poetry stood apart from her contemporaries. She harmonized diverse emotions in her work, blending vivid depictions of nature with deeply personal themes of separation and romance. Her poems, profoundly influential, employed colloquial language and relatable subjects, akin to William Wordsworth’s 19th-century style, bridging poetry with everyday people. She introduced the lol form in Kashmiri literature, a lyrical structure resembling English folk songs. Her contributions to Kashmiri literature remain unparalleled, with notable works like Harmukh Bartal and Chaar. Her sorrowful poems are believed to mirror her tragic life, sometimes yearning for a beloved’s affection, sometimes mourning separation. Her verses channeled raw emotion through song and poetry. This luminous poetess, a guiding star of Kashmiri literature, passed away in 1609 at just 55. ----- Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education. URL: https://www.newageislam.com/islamic-personalities/habba-sufi-poetess-kashmir-sufism/d/135590 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

You Could Never Convince A Monkey To Give You A Banana.........

By Sumit Paul, New Age Islam 20 May 2025 “You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven.” ― Yuval Noah Harari, Sapiens: A Brief History of Humankind Yuval Noah Harari's witty and mildly sarcastic quote also underlines the fact that the intelligence of monkeys is far superior than that of humans. All these imagined heavens of all faiths are human concoctions and salient features of religious morality. Live a saintly life in this world, sacrifice all pleasures, deprive yourself of all desires and when you die and go to heaven, all comforts and pleasures await you there! Only a religiously muddled and scripturally addled mind can believe in all this garbage. "Tahoor-E-Jannat Ki Aas Mein Kar Doon Badakashi Tark/ Kya Itna Bewqoof Samjha Hai Naaseh Ne Mujhe? " (Shall I give up on drinking, hoping to quaff Tahoor of heaven/ Does the preacher think that I'm such a big fool? Tahoor: Imaginary wine available in a non-existent paradise). One Pakistani Urdu poet aptly said, "Firdaus Mein Milengi Hoorein Har Din Tujhe/ Yahan Ki Har Hoor Ko Tu Apni Bahan Samajh" (Houris will be easily available in heaven/ Treat every woman of this world as if she's your sister!). Kis Aas Mein Lutf-E-Jahan Chhod Doon/ Mujhe Toh Baawar Nahin Koi Jannat Bhi Hai Kahin (How can I relinquish the pleasures of this world/ I don't believe, there's a heaven anywhere). All man-made religions have described their respective heavens. Not just religious Muslims, but the devout followers of all religions blindly believe that there's a world beyond which's called Jannat/ Paradise/Swarg or Shamayim (Shamayim is the Hebrew word for "heavens" and is used to refer to the dwelling place of god and other heavenly beings). That death is the End or the Final Closure is something that humans are still unwilling to accept. The very thought is unimaginably depressing that there's nothing beyond this bodily existence. All religions traded upon this basic vulnerability and apprehension of humans by concocting Hereafter, Afterlife, Heaven/s, Houris, Soul and all that jazz. These are eschatological fabrications, engineered by all faiths. Enjoy the life to the hilt. Don't hurt or deceive anyone. Be honest. This is the crux of life. Anything beyond and intangible must be taken with a pinch of salt the way Mirza Ghalib took, "Hum Ko Maaloom Hai Jannat Ki Haqeeqat Lekin/ Dil Ke Khush Rakhne Ko 'Ghalib' Ye Khayal Achchha Hai (Though I know the reality of Paradise / It's a good thought to deceive myself). By the way, those who're interested in knowing how this seductive Jannat looks like, must watch the YouTube channels of Pakistani clerics like Maulana Tariq Masood, Tariq Jamil, Muhammad Ali Mirza, Mufti Muhammad Tahir Asim, to name but a few. Their vivid and also salacious descriptions of Jannat and its gorgeous inmates can force you to kick the bucket, if you happen to be a virile and 'salivating' man! So, watch the programmes of these agents of heaven at your peril! ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/convince-monkey-banana/d/135587 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

Amid Pak Government's Tender For Reconstruction of Muridke, Jamat-e-Islami Pakistan Demands Release of India's Most Wanted Hafiz Sayeed

By New Age Islam Staff Writer 19 May 2025 IMF Approved $1.3 Billion To Pakistan On 9th May. Main Points: 1. Pak government has started process of reconstruction of LeT's HQ in Muridke. 2. It has issued tenders for it on Municipal Committee website. 3. Jamat-e-Islami head Sirajul Haque asked Pak government not to be influenced by Indian propaganda. 4. LeT commander Abu Saifullah killed in Sindh by unknown gunmen. ----- Hafiz Sayeed ----- After Shahbaz Sharif acknowledged publically that India hit Nur Khan airbase on 9 May, 2025, another acknowledgment of damage of LeT's headquarters at Muridke in Punjab by Indian Air Force came from the Pakistan government in the form of a tender issued by the Muridke Municipal Committee and by the Pakistan Procurement Regulatory Authority for repair and reconstruction work in LeT headquarter. The tender mentions the amount of damage inflicted by Indian attacks. The tender of reconstruction has once again proved that Jamat-ud-Dawa, the parent body of LeT is a government body of Pakistan government used to conduct terrorist activities in India, particularly in Jammu & Kashmir. Another important news was given by the popular Pakistani YouTuber Aliah Shah on her YouTube show that the general secretary of Jamat-e-Islami, Pakistan, Maulvi Sirajul Haque has demanded the release of 'Ilm Dost, Insaniyat Dost' 'Professor' Hafiz Sayeed and asked Pakistan government to be influenced by the 'propaganda' unleashed by India. Aliah Shah posted a video of Maulvi Sirajul Haque's speech and criticised his statement saying that due to these people, Pakistan had been in the grey list of FATF. Now people like Sirajul Haque are demanding his release though the Pakistan government has sent him to 31 years imprisonment. She pointed out that people of Pakistan see him attending meetings and conferences all too often. However, only days after Sirajul Haques's appeal in favour of Hafiz Sayeed, another Let commander Abu Saifullah was shot dead by some unknown assailants in Sindh. Only a couple of months ago, a right hand of Hafiz Sayeed, Abu Qatal was also gunned down by unknown assailants in Jhelum. But the moral support of the religious organisations like Jamat-e-Islami, financial support by the Pak government and strategic support of the Pak army and the ISI has boosted the morale of the terrorist organisations and the terrorists. Masood Azhar has reportedly vowed to shed blood of Indians again after 14 members of his family were killed in Operation Sindoor. The reconstruction and repair work in Muridke headquarter will only be done with the IMF money that the US has recommended for its financial bailout. Millions of rupees will be spent to rebuild the terror infrastructure of LeT, not to provide relief to the hungry and poverty stricken people of Pakistan. According to the new conditions imposed by the IMF, more taxes and surcharges on electricity bills will be imposed, delivering another blow to the poor and the middle class. This is not the first time that the government of Pakistan and the provincial government of Punjab have spent millions on the reconstruction of Muridke centre of LeT. In June 2013 also, the Punjab government led by Shahbaz Sharif had issued a tender for the reconstruction work in Muridke and had allocated Rs 61 million for this purpose. Ajmal Kasab the main accused in the attack was said to have received training at the Jamat-ud-Dawa’s Muridke centre called Markaz-e-Taiba which was a state of the art training centre of the banned organisation. After the Mumbai attacks, the UN Security Council had imposed sanctions on JuD on December 11, 2008 and declared it a global terrorist organisation. The government of Pakistan also had to ban the organisation the same day. The government sealed all its offices in all the four provinces and the Pakistan army raided the centres of LeT and arrested more than 20 leaders and activists of LeT including Zakiur Rehman Lakhvi. Interestingly, the news of the fund allocation to JuD was first posted on the official website of Pak Defence but after India took note of the news and registered its strong objection against Punjab government’s decision to provided Rs 61 millions to Lashkar-e-Taiba’s parent body, the news was removed from the website Shahbaz Sharif, who was the chief minister of Punjab owes his political strength to the influence of LeT and Jamat –ud-Dawa. In return, his government has been patronising LeT and JuD. Earlier in 2011, the Punjab government had allocated even a greater sum of Rs 86 million of rupees for various projects of the JuD. A tender was also floated for an educational project of the Muridke centre of JuD where Ajmal Kasab reportedly received his training before setting out for India. ( Jamatud Dawa was earlier known as Jamaatud Daw ail al Quran (JDQ). A Guantanamo Bay detainee Abdul Rahim had stated during interrogation that JDQ had a military wing and carried out assassinations. Hafiz Sayeed is the most wanted terrorist who was involved in the 2008 Mumbai attacks. But Maulvi Sirajul Haque of Jamat-e-Islami demands his release. Therefore, the recent tender of the Pak government for the repair and reconstruction of LeT's headquarter in Muridke should not come as a surprise. It will again reconstruct the LeT headquarter with the direct and indirect US funding and conduct terrorist activities in India. The US and the UN have designed LeT and Hafiz Sayeed terrorists but cannot arrest or eliminate him whereas it hunted down Osama bin Laden in Abbottabad because he had attacked the people of the US inside the US. The US invaded Iraq, Syria and Libya to end terrorism but has ignored terrorists who have unleashed terror in India from Pakistan for the last three decades. The US also does not take notice of individuals openly supporting a designated terrorist called Hafiz Sayeed who despite being convicted and officially serving 31 years of imprisonment is practically free and moves around in Punjab attending seminars, meetings and gatherings inciting people of Pakistan against India and the Kashmiris Abu Saifullah's dead body was wrapped in Pakistani flag and he was honoured as a martyr for Kashmir. This shows how Pakistan openly glorifies and owns terrorists but the US turns a blind eye to it at the cost of India. Hafiz Sayeed is also guarded and protected by the Pak army to the full knowledge of the US. Therefore, as long as the US covertly supports the terrorist organisations and provides funds to Pakistan through the IMF and other aid organisations, terrorism will flourish in the region and Pakistan will continue to kill the civilians in India. In this scenario, India will have to rethink its strategy for combating terrorism. The double standards of the US on terrorism has now been fully exposed. URL: https://www.newageislam.com/current-affairs/pak-muridke-jamat-islami-india-hafiz-sayeed/d/135583 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

Restoring Bayt al-Maqdis (Jerusalem) as a Common Heritage for Global Peace: A Call for Reflection

By Ghulam Rasool Dehlvi, New Age Islam 19 May 2025 This article encourages Jews, Muslims and Christians to engage deeply with the history, jurisprudence, and politics related to Bayt al-Maqdis. It believes that informed and thoughtful engagement is crucial for addressing the complexities surrounding this sacred site. Main Points: 1. Main Points: 1. Jerusalem—known as Bayt al-Maqdis in Islam, Al-Quds in Arabic, and Jerusalem in Hebrew—is a city of profound religious significance for Muslims, Jews, and Christians. Its sacred sites and historical events are deeply intertwined with the beliefs and practices of all three Abrahamic faiths, making it a unique and revered city in the world. 2. Sri Lankan Sufi mystic Bawa Muhaiyaddeen viewed Jerusalem as a symbol of peace, noting that its name is etymologically derived from "Salām," meaning peace. He lamented that the city, intended as a place of unity, has become a battlefield due to conflicts among its inhabitants. 3. Maulana Ammar Khan Nasir, a renowned Islamic scholar, has extensively studied the religious and political dimensions of Jerusalem. His work highlights the city's significance in Islam, particularly the Al-Aqsa Mosque, the third holiest site in Islam. He advocates for a nuanced understanding that transcends religious and political divides, promoting dialogue and peaceful coexistence among Muslims, Jews, and Christians. 4. Beyond theological discussions, Maulana Nasir addresses the political dimensions of the conflict over Bayt al-Maqdis. He advocates for a nuanced understanding that transcends religious and political divides, promoting dialogue and peaceful coexistence among Muslims, Jews, and Christians. ------- Bayt al-Maqdis, also known as Al-Quds in Arabic and Jerusalem in Hebrew, holds profound religious and spiritual significance for Muslims, Jews, and Christians alike. Each of these Abrahamic faiths venerates this city due to its deep-rooted connections to their sacred histories and beliefs. It stands as a city of profound religious importance for Muslims, Jews, and Christians, as its sacred sites and historical events are deeply intertwined with the beliefs and practices of all these faiths, making it a unique and revered city in the world. The Israel-Palestine conflict is often portrayed as a religious war between Muslims and Jews. While religion plays a significant role, the roots of the conflict are deeply political, territorial, and historical. While understanding these dimensions is crucial for a comprehensive perspective, an inter-religious theology revolving around the peace and harmony well-embedded in the history and sanctity of Jerusalem is long overdue. Jerusalem stands as a profound symbol of spiritual unity and shared history equally for Muslims, Jews, and Christians. Its significance transcends religious boundaries, representing a common heritage that, if embraced collectively, could pave the way for lasting peace not just in the region but over the world. Given the deep existing conflict between Muslims and Jews in the Israel-Palestine conflict which has resulted into the genocide of non-combatant civilians including children and women. Restoring Bayt al-Maqdis (Jerusalem) as a common heritage is essential for the restoration of global peace. I have written elsewhere how a revered Sri Lankan Sufi mystic, Bawa Muhaiyaddeen emphasized the profound spiritual significance of Jerusalem and its potential as a beacon of Jewish-Christo-Muslim peace and harmony. In his writings, he highlighted that the name "Jerusalem" is etymologically derived from "Salām," meaning peace, underscoring the city's intrinsic connection to tranquillity and unity. He observed that Jerusalem is a sacred city for Muslims, Jews, and Christians alike and noted that "God accepts Jews, Christians, and Muslims alike. All are found in Jerusalem. Yet, those who have faith in God as well as those who have no faith continue to fight over that land, even though it only results in destruction." He further reflected on the historical pattern of conflicts over Jerusalem, stating, "Jerusalem today demonstrates the proof of how places of worship to which everyone should be able to go in unity are turned into battlefields." A Call for Reflection for Peace In a letter dated February 1980, Bawa Muhaiyaddeen addressed global leaders, urging them to reflect on the futility of ongoing conflicts and the importance of unity. He questioned the purpose of fighting and conquering lands, emphasizing that no conqueror lives forever and that the continuous warfare only leads to destruction. He implored, "We must analyze what has happened in the past and find a way to bring peace to Jerusalem." In fact, such spiritual reflections on Jerusalem serve as a timeless reminder of the holy city's potential to unite humanity in the pursuit of peace, urging individuals and leaders alike to reflect on their roles in achieving this noble goal. This requires a collective effort to transcend religious and ideological divisions, embracing the shared spiritual heritage of Jerusalem to foster a culture of peace and understanding. In this spirit, let us take a look at how and why Bayt al-Maqdis (Jerusalem) is accorded paramount significance in the Jewish-Christo-Muslim perspectives: Muslims revere Jerusalem for its association with the Al-Aqsa Mosque, the third holiest site in Islam, and its role in the Prophet Muhammad's Night Journey and Ascension (Isra and Mi'raj). Jews hold the city sacred due to the historical presence of the First and Second Temples, with the Western Wall being a central place of prayer and reflection. Christians venerate Jerusalem as the site of Jesus Christ's crucifixion and resurrection, with the Church of the Holy Sepulchre marking these pivotal events. Thus, these shared religious landmarks underscore Jerusalem's role as a focal point of faith and devotion for all three Abrahamic religions. Beyond its religious importance, Jerusalem is a living testament to cultural and historical convergence. The city's architecture, traditions, and daily life reflect a tapestry woven from centuries of diverse influences. UNESCO recognizes the Old City of Jerusalem as a World Heritage Site, emphasizing its universal value to humanity. Islamic Perspective Located in Jerusalem, Al-Aqsa Mosque is the third holiest site in Islam. It is mentioned in the Qur'an as a blessed place: "Glorified is He who took His servant by night from Al-Masjid al-Haram to Al-Masjid al-Aqsa, whose surroundings We have blessed..." Surah Al-Isra (Chapter 17). Muslims believe that the Prophet Muhammad (peace be upon him) was transported from Mecca to Jerusalem during the Night Journey, and from there, he ascended to the heavens. Before the direction of prayer was changed to Mecca, Muslims faced Jerusalem during their prayers. It is believed that the Prophet Muhammad (peace be upon him) led all previous prophets in prayer at Al-Aqsa Mosque, symbolizing the unity of all Abrahamic faiths. Jewish Perspective The Temple Mount in Jerusalem is considered the holiest site in Judaism. It is believed to be the location of the First and Second Temples, central to Jewish worship and history. Jewish tradition also holds that the “Foundation Stone”, located on the Temple Mount, is the site from which the world was created. Many Jews believe that the Third Temple will be built on the Temple Mount when the Messiah comes. Christian Perspective For Christians, Jerusalem is central to the life of Jesus Christ, including his crucifixion and resurrection. The Church of the Holy Sepulchre in Jerusalem is believed to be the site of these events. Various locations in Jerusalem are significant in Christian tradition, such as the Via Dolorosa, the path Jesus walked to his crucifixion. Furthermore, Jerusalem has been a major pilgrimage destination for Christians for centuries, symbolizing their faith's roots and history. Initiatives for Peaceful Coexistence Various efforts have been made to promote peace and mutual respect among Jerusalem's diverse communities: Neve Shalom/Wahat al-Salam: A cooperative village in Israel founded by Jewish and Arab citizens, dedicated to demonstrating that peaceful coexistence is possible. Tolerance Monument: An outdoor sculpture in Jerusalem symbolizing the city's commitment to peace and tolerance among its inhabitants. Interfaith Dialogue: Programs and initiatives aimed at fostering understanding and cooperation among the city's religious communities. However, recognizing Jerusalem as a shared heritage requires a commitment to its preservation and equitable access for all. The Hashemite Kingdom of Jordan has historically held a custodial role over Muslim and Christian holy sites in Jerusalem, a responsibility affirmed in international agreements. Pathways to Peace To restore Jerusalem as a common heritage for peace, the following steps are essential: International Recognition: Affirming Jerusalem's status as a city open to all faiths, with protections for its religious sites. Inclusive Governance: Establishing mechanisms that ensure all communities have a voice in the city's administration. Cultural Exchange: Promoting programs that celebrate Jerusalem's diverse heritage and foster mutual respect. Conflict Resolution: Engaging in dialogue and negotiations to address the political and territorial disputes surrounding the city. Jerusalem's potential as a beacon of peace lies in its recognition as a shared heritage, transcending religious and political divides. By embracing this vision, the city can fulfil its role as a symbol of interfaith unity and hope for the world. Maulana Ammar Khan Nasir, a renowned Islamic scholar and researcher, has extensively studied the religious and political dimensions of Jerusalem (Bayt al-Maqdis), particularly in the context of Islamic jurisprudence and interfaith relations. His notable work, Masjid Aqsa ki Tareekh aur Haqq-e-Tawalliyat (The History of Al-Aqsa Mosque and the Right of Custodianship), delves into the historical, theological, and political aspects of this sacred site. In his research, Maulana Nasir emphasizes that Bayt al-Maqdis holds profound significance in Islam, being the site of the Al-Aqsa Mosque, the third holiest site in Islam after Mecca and Medina. He traces its historical importance, noting that it was the first Qibla (direction of prayer) for Muslims before the Qibla was changed to Mecca. The Prophet Muhammad's Night Journey (Isra and Mi'raj) also commenced from this sacred place. Beyond theological discussions, Maulana Nasir addresses the political dimensions of the conflict over Bayt al-Maqdis. He advocates for a nuanced understanding that transcends religious and political divides, promoting dialogue and peaceful coexistence among Muslims, Jews, and Christians. His work suggests that the conflict is not solely religious but is deeply intertwined with historical grievances and political struggles. His analysis is rooted in the Hanafi school of thought, reflecting his scholarly background. For those interested in a comprehensive understanding of Maulana Nasir's perspectives on Bayt al-Maqdis, his Urdu book Masjid Aqsa ki Tareekh aur Haqq-e-Tawalliyat is crucial. It provides valuable insights into the complex interplay of religion, history, and politics concerning Bayt al-Maqdis and encourages a balanced and informed approach to understanding and addressing the issues surrounding this sacred site. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-politics/bayt-al-maqdis-jerusalem-heritage-global-peace/d/135576 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Rejoinder to “A Dialogue with Mr Ghulam Rasool Dehlvi: Islam, AI, and the Quest for Spiritual Depth”

By Naseer Ahmed, New Age Islam 19 May 2025 The recent article recounting a dialogue between Mr. Ghulam Ghaus Siddiqi and Mr. Ghulam Rasool Dehlviattempts to contrast the use of modern technology, particularly Artificial Intelligence, with the spiritual traditions of Islam, especially as embodied by the Ṣūfiyāʾ (Sufi saints). While the concern for preserving the soul and sincerity of religious engagement is commendable, the framing of the argument is riddled with romanticised idealism, historical amnesia, and false binaries that ultimately undermine the depth and complexity of the discussion. False Dichotomy: Heart vs. Intellect The central premise of the article rests on an oversimplified and, frankly, misleading dichotomy: that one must choose between either a "spiritual, heartfelt" approach to Islam or a "mechanical, intellectual" one. This is a classic false binary. The Qur’an consistently appeals to both the heart and the intellect—afala ta'qilūn (Will you not reason?) is repeated throughout the Book. Reflection (tadabbur), reasoning (ʿaql), and knowledge (Ilm) are elevated alongside sincerity (Ikhlas), humility, and reverence. To suggest that technological tools like AI inherently promote a cold, soulless engagement with Islam is to misunderstand both the nature of technology and the integrative spirit of Islamic epistemology. Historical Romanticism and Selective Memory The article idealises the Ṣūfiyāʾ as figures wholly detached from intellectual pride or sectarianism. While many undoubtedly exemplified humility and piety, the historical record is far more nuanced. The Muslim world has long been plagued by theological schisms, sectarian hostility, and internecine polemics—often perpetuated, or at least unchallenged, by spiritual leaders. The romantic claim that the Ṣūfiyāʾ were somehow immune to arrogance, or that the existence of sectarian strife is irrelevant to this discussion, reflects a highly selective historical memory. If these revered figures had indeed transcended pride and malice, Islam would not have fractured into mutually anathematising sects. This cognitive dissonance goes unaddressed. Misplaced Critique of AI and Modern Tools The critique of AI is not only vague but also misplaced. Artificial Intelligence is a tool—neither inherently virtuous nor malicious. Its utility depends entirely on the intent and insight of its user. To compare the limitations of AI to the soullessness of contemporary religious discourse is a category error. AI is not replacing the heart; it is expanding the mind’s reach. It can assist in Qur’anic concordance searches, intertextual analysis, historical mapping of Tafasir, and even in detecting internal thematic coherence—tasks previously confined to a few elite scholars. To dismiss this as “copy-pasting” or “soulless engineering” is to confuse the medium with the motive. Indeed, many so-called “traditional” scholars have used the Quran itself as a rhetorical instrument, selectively quoting verses out of context to justify sectarian animosity, male dominance, or violence. The problem has never been with tools—whether the printing press, the translation of the Quran, the internet, or now AI—but with those who fear the erosion of their authority. Historically, the very people who now invoke spiritual purity once opposed the printing of the Quran, translations in vernacular languages, and digital access to Islamic texts. Their unease today with AI, like before, is more about losing epistemic monopoly than preserving spirituality. The Real Issue: Knowledge vs. Control The undercurrent of the article reveals a deeper anxiety, not about spirituality, but about power. As lay Muslims gain access to religious texts and scholarly works through technology, the intermediary role of traditional gatekeepers is being questioned. Mureeds are no longer beholden to Murshads who refuse to explain, clarify, or even admit fallibility. This democratisation of knowledge threatens the clerical status quo. The veneer of piety cannot mask the theological bigotry that many religious authorities have historically tolerated or, worse, promoted. It is not AI that “distorts” Islam; it is those who, in the name of “spiritual tradition,” never raised their voice against dehumanising doctrines, sectarian takfīr, or the vilification of non-Muslims. Such silence—especially from those who claim moral and spiritual insight—is far more spiritually hollow than any machine-generated analysis. On Iblīs and the Perils of Arrogance The use of the Iblīs narrative to caution against knowledge without humility is apt but misapplied. The real lesson from Iblīs is not a critique of reasoning but of pride and disobedience. His arrogance stemmed not from knowledge but from a false sense of superiority. If anything, this narrative underlines the danger of assuming one’s closeness to the Divine exempts one from scrutiny—a temptation that afflicts both scholars and spiritual leaders. One could just as easily argue that blind traditionalism, which discourages inquiry and suppresses dissent, is closer to Iblīs’ attitude than is humble exploration—even via AI. Conclusion: Not Soul vs. Software—But Soul with Software Rather than pitting spirituality against technology, we must reframe the question: How can we use technology with spiritual integrity? A spiritually grounded mind is not afraid of tools; it uses them responsibly. Islam is not a set of poetic metaphors to be “pressed close to the chest.” It is also a rational framework, a moral compass, and a call to justice—each of which benefits from analytical clarity. To invoke the Ṣūfiyāʾ as examples of pure-hearted devotion while ignoring the structures of exclusion, doctrinal intolerance, and social control that many of them upheld—or at least left unchallenged—is intellectually disingenuous. The quest for spiritual depth is real. But so is the demand for intellectual honesty and moral courage. In this new age, the real challenge is not AI replacing the heart, but whether those who speak of the heart are willing to answer the mind. ---- 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/interview/rejoinder-dialogue-rasool-dehlvi-ai-spiritual-depth/d/135577 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: Rising Spiral of Hatred

By Ram Puniyani, New Age Islam 19 May 2025 The killings of 26 tourists in Baisaran near Pahalgam were one of the worst tragedies in recent times. Baisaran is a lovely spot reachable only on horses or by walking in the uneven terrain. The killings left the whole nation in deep grief. While the terrorists killed tourists after confirming the religion of the victims, one Muslim, the local person escorting the tourists, tried to resist and was killed. Kashmiri porters also carried the tourists to safe places and opened their houses and Masjids for the guests. Kashmir observed Bandh and many processions giving the slogans of ‘Hindu Muslim Unity’ were taken out, while all over the country Muslims and other groups took out the candle marches and offered condolences for the martyrs. Mr. Modi was due to be in Kashmir at that time but just a few days prior he cancelled his Kashmir trip. He was in a gulf country when the attack took place. He cut short his trip and headed back home and rather than going to Kashmir, he went to Bihar to attend a rally where he gave a powerful warning to terrorists. The message that terrorists were Muslims and victims were Hindus was the undercurrent of the whole narrative which was circulated. The ceasefire has been declared by Mr. Donald Trump, while Mr. Modi has a different interpretation of the cease fire. Meanwhile the Godi media had the heyday spreading hate and different channels reported winning over different cities of Pakistan while sitting in their plush studios. The Godi media fell to unimaginable lows, had a further fall in smashing the ethics of journalism, long abandoned by them. The worst outcome has been the increase in hate against Muslims. Islamophobia, gripping the country with increasing intensity is reaching unimaginable heights. In Latur a Muslims was labelled as Pakistani, Kashmiri and beaten black and blue. Humiliated by this he committed suicide. The Kashmiri students in an Uttarakhand hostel were thrown out in the middle of the night and they had to stay put up in front of Dehradun Airport. The worst of this was seen when Vijay Shah, a minister in BJP’s MP Government called Colonel Sophia Qureshi, the military spokesperson of the Indian army, as ‘sister of terrorists’. For the sake of face saving he did apologize for this. Mithila Raut, who works with Centre for Study of Society and Secularism, Mumbai, in an article in Dainik Lok Satta (Marathi) enumerates the number of Hate incidents as reported in the papers. As per her article, there have been many incidents of anti Muslim incidents after the Pahalgam attack. In one of the shocking incidents in UP, Shamli’s Toda village one Sarfraz was attacked by Govind. Govind stated that you have killed our 26; we will kill your 26! In Punjab’s Dera Bassi in Universal group of Institutes, Kashmiri students were attacked in the hostel. One Shabbir Dhar, a Kashmiri living in Mussoorie had a shop selling shawls. He was attacked along with his shop assistant and was threatened as the culprit of Pahalgam killings and was threatened not to come back again. In Haryana’s Rohtak village the Muslim residents were threatened to leave the village by 2nd May. These are some of the incidents which have been culled out from selected newspapers. How the atmosphere of Hate has been intensified is very clear from these incidents. The atmosphere of the society has been gradually worsening. The Hindu right-wing has already created an atmosphere against Muslims. Initially it was created by use of medieval history, where the training in RSS Shakhas, the Godi media and social media created an enemy image for Muslims. Formation of Pakistan gave another major pretext to the communal politics to assert that Pakistan has been formed by the Muslims. This is a totally distorted version of the account of History, as the formation of Pakistan was a combination of three factors, British Policy of Divide and rule, Muslim communalism and Hindu communalism. Two Nation theory was first articulated by Hindutva ideologue Vinayak Damodar Savarkar. After the formation of Pakistan, the propaganda was that partition took place due to Muslims and this became an additional point of Hate. As such it was the formation of two states simultaneously, India and Pakistan. Pakistan was to be in Muslim majority areas. The add-on to anti Muslim propaganda came from the complex Kashmir issue. The exodus of Kashmiri Pandits in 1990 was yet again used against Muslims. Exodus of Pundits happened when the V.P. Singh Government supported by BJP was ruling at center and pro BJP Jagmohan was the Governor of Kashmir. Ignoring all that, the anti Muslim angle in Pundits emigration was the central point around which the hate against Muslims was exaggerated. So step by step more issues have been used to torment the Indian Muslims. The voices of amity have been muted and every occasion now is turned into adding to the prevalent Hate against Muslims, every occasion is used to vitiate the hate which is used by the RSS-BJP to intensify its agenda of Hindu nation. The issue of Pahalgam has also brought to fore the change in the nature of Indian diplomacy. As per Shimla agreement (1971) between Indira Gandhi and Zulfiqar Ali Bhutto the India Pakistan issues were to be sorted out in bilateral manner, without mediation from the third party. With Donald Trump dominating the scene and Modi unable to confront him, the equations seem to be changing. Globally not many countries came to side with India. The core point is to solve the Kashmir issue based on Atal Bihari Vajpayee’s Doctrine of Insaniyat, Kashmiriyat and Jamhooriyat (Humanism, Democracy). We need to live in peace with our neighbours, as Vajpayee again said; ‘Friends can change but not neighbours’. The reflections of Hate Pakistan as is the wont of Hindu Right wing supplemented by the loud mouthed and hate spewing Indian God media, directly reflects badly on Indian Muslims. It vitiates the possibility of an amicable atmosphere at home, in the country. The intensification of communal problems due to the Pahalgam issue needs to be grasped and war and Hate mongers have to be negated for peace and prosperity of our country. So far Pakistani was main abuse for Muslims, Kashmiri has been added to the hate point. URL: https://www.newageislam.com/islam-politics/pahalgam-tragedy-spiral-hatred/d/135575 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

Remembering Bertrand Russell On His Birth Anniversary

By Sumit Paul, New Age Islam 19 May 2025 May 18th was the birth anniversary of Bertrand Russell. A programme was organised in Poona to discuss the life, philosophy and works of the legendary British polymath. Many of his thoughts and aphorisms were discussed and elucidated. In these times of raging wars and unabated violence, his pacifist and anti-war views were also highlighted. Mohan Kumar's Hindi movie 'Aman' (1967) was screened. Russell had a cameo appearance in the movie in which he's seen with the hero Rajendra Kumar. (From the Files) ----- One of his quotes was elaborated by many speakers: The fact that an opinion has been widely held is no evidence whatever that it is not utterly absurd. Bertrand Russell's quote, "The fact that an opinion has been widely held is no evidence whatever that it is not utterly absurd," challenges the notion that the popularity of an idea validates its credibility. He argues that the mere prevalence of a belief does not provide any substantial evidence to support its validity or logic. This quote reminds us that popularity can often be a result of various factors such as cultural influences, groupthink, or misinformation. It serves as a cautionary reminder to critically evaluate ideas regardless of how widely they may be accepted, emphasizing the importance of intellectual integrity and independent thinking. Fallacy of Majority and Fallacy of Duration help perpetuate an absurdity. We often erroneously think that since the majority has approved of something, it has to be right. Sorry, the majority is no guarantee. Masses are asses. If crores of people believe that there's some god up there in an obscure corner of the ether, that doesn't mean, it's irrefutably there. Majoritarian opinions should always be taken with une pincée de sel (a pinch of salt). Likewise, Fallacy of Duration also contributes to making us believe that because of the long duration and existence, something or a belief becomes an axiom or a given. Sorry, this is a fallacious perception. Kalidas writes in his play, Malvikaagnimitram, "Puranamityeva Na sadhu sarvam, Na chapi kavyam navamityavadyam" (Everything old is not good, nor is every thing new bad). The symposium on Russell ended with his very famous quote, "the whole problem with the world is that fools and fanatics are always so sure of themselves, and wiser people are so full of doubts." Bertrand Russell's quote sheds light on a poignant observation about human nature and the challenges it poses to the world. In this succinct yet profound statement, he highlights a fundamental problem within society - the unwavering confidence of fools and fanatics juxtaposed with the hesitations and doubts of wiser individuals. Russell suggests that foolishness and fanaticism often breed in individuals who hold steadfast beliefs without questioning their validity, leading to irrational actions and closed-mindedness. Conversely, those who possess wisdom and knowledge are more inclined to engage in critical thinking, acknowledging the complexity of the world and the limitations of their own understanding. By echoing this sentiment, Russell prompts us to recognize the detrimental impact that blind certainty and intellectual arrogance can have on societal progress, encouraging us to embrace humility and intellectual curiosity instead. The overconfidence of fools and fanatics doesn't allow healthy dialogues and discussions to thrive and survive. There's an Urdu maxim, 'Jahalat Humesha Zahanat Par Bhaari Padti Hai ' (Ignorance always eclipses intelligence). Utthe Na Ahtiyaat Mein Ahle-Khirad Ke Paaon/ Ahle-Junoon Toh Jhaad Kar Daaman Nikal Gaye (Wise ones being overcautious, hesitated to take a step/ The crazy ones came and 'accomplished' the task in a jiffy). ------- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/bertrand-russell-birth-anniversary/d/135573 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