Wednesday, July 9, 2025

The Divine Commonwealth: An Analysis of Universal Brotherhood in Islamic Scripture

By V.A. Mohamad Ashrof, New Age Islam 9 July 2025 In an age of profound paradox, where globalizing forces create unprecedented physical and digital proximity, humanity remains beleaguered by deep-seated divisions. The spectres of ethno-nationalism, racial bigotry, and sectarian strife continue to haunt the modern world, challenging the very notion of a cohesive human family. This contemporary crisis of fragmentation underscores the timeless human yearning for connection and solidarity. It is within this context that the foundational texts of the world’s religious traditions offer enduring wisdom. Islam, in particular, presents a robust and meticulously articulated framework for what can be termed universal human brotherhood, a concept rooted not in sentimentality, but in a sophisticated theological, ethical, and practical system. This paper will argue that the concept of universal brotherhood in the Quran and the Prophetic traditions (Sunnah) is a multi-layered and actionable program for human relations. This program is constructed upon four interlocking pillars: first, a shared theological ontology that establishes humanity’s single origin and divinely-ordained purpose; second, a series of powerful prophetic metaphors that serve as pedagogical tools for understanding social interdependence; third, a universal ethical core demanding radical empathy, unconditional mercy, and absolute equality; and fourth, a framework for practical application (praxis) that translates these ideals into concrete social duties and profound spiritual incentives. By analysing the primary textual evidence from the Quran and Hadith, and referencing key classical and modern scholarly interpretations, this paper will deconstruct this framework. It will demonstrate how Islam moves from the foundational Quranic assertion of a common human ancestry to the Prophet Muhammad’s revolutionary declarations against racism, culminating in a practical ethics of neighbourliness and mutual support. The objective is to present a coherent overview of how Islamic scripture builds a compelling case for a universal brotherhood that transcends all artificial barriers, offering a potent and relevant model for fostering justice, compassion, and global solidarity in a fractured world. The Theological Foundation: A Unified Humanity in the Quranic Narrative The Islamic concept of brotherhood is not a social ideal superimposed upon its theology; it emanates directly from its core doctrines. The Quran, Islam’s primary scripture, establishes the ontological basis for a single human family through three foundational principles: a shared genesis from a "single soul" (Nafs Wahidah), a divinely ordained purpose for human diversity (Li-Ta’arafu), and an inherent, God-given dignity (Karamah) bestowed upon all of humanity. Together, these principles create a theological reality in which human unity is the norm and division is the aberration. The cornerstone of this unity is the Quranic account of human origins. In a pivotal verse that addresses all of humanity, the Quran states: “O mankind! Be conscious of your Lord, who created you from a single soul (Min Nafsin Wahidatin), and created from it its mate, and dispersed from both of them countless men and women” (Quran 4:1). The universal address, “O mankind,” immediately establishes a scope that transcends any particular religious or ethnic group. The central concept, Nafs Wahidah, asserts that every human being, regardless of their background, traces their lineage to a single point of origin. This creates an unbreakable kinship that underpins the entire human race. As scholar Muhammad Asad notes, this concept is designed to "obliterate all imaginary distinctions" based on tribal or national identity (Asad, p.125). By emphasizing this common genesis, the Quran frames humanity as one extended family, making all subsequent claims of inherent superiority based on lineage or race theologically illegitimate. This shared origin implies a shared set of fundamental rights and mutual responsibilities. Having established unity in origin, the Quran masterfully reframes the visible diversity of humanity not as a cause for conflict, but as a central part of the divine plan. The most articulate expression of this principle is found in the Quran: “O mankind! Indeed, We created you from a male and a female, and made you into nations and tribes so that you may know one another (Li-Ta’arafu). Indeed, the most noble among you in the sight of Allah is the most righteous of you (Atqakum)” (Q.49:13). This verse provides a divine teleology for diversity. The purpose of being made into “nations and tribes” is explicitly stated as Li-Ta’arafu—"that you may know one another." The Arabic root signifies a deep, appreciative knowledge that fosters mutual respect and cooperation, transforming difference from a source of friction into a catalyst for mutual enrichment (Esack, p.112). Furthermore, the verse demolishes all worldly metrics of hierarchy. It declares that the sole criterion for nobility and honour in God’s sight is Taqwa—a complex term signifying piety, God-consciousness, and moral rectitude. This is an internal quality of the heart, known only to God. By making Taqwa the ultimate standard of worth, the Quran nullifies all external claims to superiority based on race, wealth, or nationality. This radically egalitarian principle levels the human playing field, demanding that people treat each other with a baseline of equality, as the true measure of their worth is beyond human judgment. Complementing these two principles is the Quranic doctrine of inherent human dignity (Karamah). The scripture declares: “And We have certainly honoured (Karramna) the children of Adam…” (Quran 17:70). This honour is not earned or conditional; it is a universal endowment from God to all of humanity, signified by the term "children of Adam" (Bani Adam). This divinely bestowed dignity is intrinsic to the human condition and serves as the theological bedrock for human rights in Islam. It implies that every person, by virtue of their humanity, possesses a sacredness that must be respected and protected (Sachedina, p.45). To violate another person is therefore not just a crime against them, but an affront to the honour that God Himself has conferred. These three Quranic pillars—a single origin, purposeful diversity, and inherent dignity—construct a powerful and unshakeable foundation for a universal human brotherhood. Prophetic Pedagogy: The Metaphors of Social Interdependence If the Quran provides the divine blueprint for brotherhood, the life and teachings of the Prophet Muhammad provide the masterclass in its application. To communicate the profound and often abstract nature of social cohesion, the Prophet employed a rich tapestry of metaphors that function as hermeneutical keys, unlocking deeper meanings and providing intuitive models for communal life. Two of the most powerful of these are the analogies of the community as a "single body" (Al-Jasad al-Wahid) and as a "solid building" (Al-Bunyan al-Marsus). The metaphor of the organic body is perhaps the most evocative illustration of empathetic unity. The Prophet stated, "You see the believers in their mutual mercy, love, and compassion as resembling a single body (Kamathal Al-Jasad). When any part of it aches, the whole body responds with sleeplessness (As-Sahar) and fever (Al-Humma)" (Bukhari 6011, Muslim 2586). This hadith posits an organic, not merely organizational, interconnectedness. The pain of one member is not an isolated event but a systemic ailment affecting the entire organism. The chosen responses—sleeplessness and fever—are significant because they are involuntary. A body does not choose to have a fever; it is a natural, systemic response to distress. The powerful implication is that a community's response to the suffering of its members should be equally instinctual and immediate. Indifference to the pain of others is thus a sign of spiritual sickness, a breakdown in the communal nervous system. It calls for a state of radical empathy where the well-being of the collective is felt as a personal reality. Complementing this organic metaphor of shared feeling is the structural metaphor of shared function. The Prophet Muhammad, interlocking his fingers for emphasis, said, "A believer to another believer is like a building (Kal-Bunyan); each part strengthening the other" (Bukhari 481, Muslim 2585). Where the body represents affective unity, the building represents functional interdependence. The image is of a perfectly constructed wall where every single brick is load-bearing and essential to the integrity of the whole structure. Each individual, regardless of their role or status, is a vital component who both supports and is supported by others. This metaphor underscores the principle of active, reciprocal support and collective responsibility. The weakness of one individual threatens the stability of the entire community, making it everyone's duty to reinforce and strengthen one another. It highlights the value of every person and mandates a proactive approach to maintaining social cohesion and resilience. Together, these two prophetic metaphors provide a holistic pedagogy for brotherhood. The "single body" speaks to the internal, affective dimension—the need for a shared heart and consciousness. The "solid building" speaks to the external, functional dimension—the need for helping hands and mutual reinforcement. A healthy community, according to this prophetic vision, must be both compassionate in soul and solid in structure, able to feel the pain of its members and possess the collective strength to alleviate it. The Universal Ethical Imperative: Empathy, Mercy, and Equality Building upon the theological foundations and prophetic metaphors, the Islamic tradition articulates a clear and prescriptive ethical core for universal brotherhood. These moral imperatives are not mere suggestions for ideal behaviour but are presented as essential components of authentic faith. This ethical framework rests on three pillars: the "Golden Rule" of transformative empathy, an unconditional command for universal mercy, and a revolutionary commitment to absolute human equality. At the heart of Islamic relational ethics is the profound teaching that directly links altruism to faith: "None of you truly believes until he loves for his brother what he loves for himself" (Muslim 45, Bukhari 13). By making this principle a condition of belief (iman), the Prophet elevates it from a social nicety to a spiritual necessity. It demands more than tolerance; it requires an active and selfless love, a genuine desire for the well-being of others that is on par with one's desire for oneself. This requires a profound imaginative leap, stepping outside the confines of the ego to embrace the perspective of another. While the term "brother" has been interpreted by some as being limited to a brother in faith, the broader ethos of the Prophet's universalist teachings supports an inclusive understanding that extends to all of humanity. In this wider sense, the hadith becomes a powerful engine for universal brotherhood, compelling the believer to desire for all people—regardless of their creed—the same good, justice, and well-being that one desires for oneself. This internal disposition of love is mandated to be expressed externally through universal mercy (Rahmah). The Prophet issued a sweeping command: "Show mercy to those who are on the earth (Irhamu Man Fil-Ard), and the One Who is in the heaven will show mercy to you" (Tirmidhi 1924, Abu Dawood 4941). The object of this mercy, "whosoever is on the earth," is deliberately all-encompassing, including all people and, according to many scholars, all living creatures. This makes compassion a non-negotiable duty, not to be dispensed selectively to one's own group but to be extended to all. This teaching also establishes a powerful spiritual reciprocity: human mercy is the key to unlocking divine mercy. This provides a compelling motivation to overcome prejudice, for in denying mercy to another created being, one risks being denied mercy from the Creator. The climax of these ethical teachings is found in the Prophet Muhammad’s Farewell Sermon, a capstone address that summarized his core message for all time. Before a vast, multicultural audience, he delivered a definitive charter for human equality: "O people, indeed your Lord is one and your father is one. Behold, there is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab, nor for a red person over a black person, nor for a black person over a red person, except in piety (taqwa)" (Musnad Ahmad 23489). This declaration systematically dismantles the pillars of racial and ethnic hierarchy. By reminding the people of their single Lord and single ancestor, and then explicitly negating any claim to superiority based on ethnicity or skin colour, the Prophet established a radical egalitarianism. Echoing the Quran, he located true human worth not in external markers, but in the internal quality of Taqwa. This sermon stands as one of history's most powerful and explicit renunciations of racism, solidifying the principle of absolute human equality as a non-negotiable tenet of the Islamic worldview. The Lived Reality of Brotherhood: Neighbourliness and Divine Reciprocity The Islamic vision of brotherhood is designed not to remain an abstract ideal but to be a lived reality. The tradition provides concrete guidance on how to implement these principles in daily life, transforming them into a social praxis. This is most clearly demonstrated through the sacrosanct rights of the neighbour (Al-Jar), which grounds universal care at the local level, and the spiritually empowering principle of divine reciprocity, which frames service to others as a direct engagement with God. The concept of the neighbour is given extraordinary weight in Islamic ethics. The Prophet’s deep concern for this relationship is captured in his statement: "Angel Gabriel kept recommending me to treat my neighbour well until I thought that he would tell me to make him one of my heirs" (Bukhari 6014, Muslim 2624). The use of hyperbole—suggesting a neighbour could receive inheritance rights, which are reserved for close kin—serves to stress the immense importance of this duty. Critically, Islamic jurisprudence defines the neighbour by proximity, not by faith. This extends the circle of care to include people of all backgrounds. Classical scholars like al-Ghazali detailed comprehensive rights of the neighbour that include sharing food, visiting them when sick, offering condolences, and protecting their honour and property (al-Ghazali, p.214). This teaching grounds the grand principle of universal brotherhood in the simple, everyday duty of being kind to the person next door, mandating the creation of inclusive, supportive micro-communities as the foundation of a harmonious society. To motivate this active service, the Islamic tradition provides a profound spiritual incentive. The Prophet Muhammad taught: "Allah is in the aid (fi ‘awn) of a servant so long as the servant is in the aid of his brother" (Muslim 2699). This hadith establishes a direct and immediate link between human altruism and divine assistance. It suggests that when a person helps another, they are not acting alone; God's help and support are present in the very act of service. This creates a virtuous cycle, aligning personal well-being with the common good. It reframes the act of helping others from a burdensome chore into a precious opportunity to draw closer to God and invite His blessings into one's own life. This entire framework is ultimately summarized in the Prophet's comprehensive testimony: "I bear witness that the servants [of God] (al- ‘Ibad) are all brothers" (Abu Dawud 973). The term ‘Ibad is the most inclusive possible, referring to all beings in their shared state of creatureliness and dependence on the Creator. This grounds human kinship in its most fundamental reality: our shared relationship with the one God. To recognize the other as a "brother" is to recognize the mark of the Divine upon them (Ibn Arabi 156). Brotherhood thus becomes a direct consequence and a necessary expression of faith in the Oneness of God. Toward a Compassionate Global Community The Islamic concept of universal human brotherhood, as documented in the Quran and the Sunnah, is far more than a sentimental appeal for harmony. It is a comprehensive and coherent system for human relations, meticulously constructed on theological, ethical, and practical foundations. It begins with the Quran’s ontological assertion of a single human family, whose diversity is a sign of divine wisdom and whose members are all endowed with an intrinsic, God-given honour. This truth is rendered tangible through the Prophet Muhammad’s pedagogical metaphors of humanity as a single, empathetic body and a mutually reinforcing structure. This framework is animated by a universal ethical core that demands a radical empathy—loving for others what one loves for oneself—and an unconditional mercy that extends to all of God's creation. Its revolutionary spirit is crystallized in the Prophet's Farewell Sermon, a timeless declaration that demolishes all racial and ethnic hierarchies, leaving only piety as a measure of worth. Finally, this vision is translated into a lived reality through the practical duties of neighbourliness, which fosters local, cross-cultural solidarity, and the profound spiritual promise that in serving one another, we find the direct assistance of God. In a world struggling with division, this divine commonwealth offers a powerful and relevant paradigm. It challenges humanity to look beyond the superficial markers of identity to recognize the profound unity that binds us. It is a call to action—to build communities founded on empathy, to establish societies grounded in justice and equality, and to live lives dedicated to mercy. The message from Islamic scripture is both timeless and urgent: humanity is one family, and its well-being is indivisible. Embracing this truth is not merely a moral ideal; it is the essential path toward a more just, compassionate, and peaceful world. Bibliography al-Ghazali, Abu Hamid. The Book of the Etiquette of the Neighbor. Translated by Muhtar Holland, Kuala Lumpur: Islamic Book Trust, 2015. Asad, Muhammad. The Message of the Qur'an. Gibraltar: The Book Foundation, 2003. Bukhari, Muhammad ibn Ismail. Sahih al-Bukhari. Translated by Muhammad Muhsin Khan, Riyadh: Darussalam Publishers, 1997. Esack, Farid. The Qur’an: A User’s Guide. London: Oneworld, 2005. Ibn Arabi, Muhyiddin. The Bezels of Wisdom. Translated by R.W.J. Austin, Mahwah, NJ: Paulist Press, 1980. Muslim ibn al-Hajjaj. Sahih Muslim. Translated by Abdul Hamid Siddiqui, Lahore: Sh. Muhammad Ashraf Publishers, 1976. Musnad Ahmad ibn Hanbal. Translated by Nasiruddin al-Khattab, Riyadh: Darussalam Publishers, 2012. Sachedina, Abdulaziz. The Islamic Roots of Democratic Pluralism. Oxford: Oxford University Press, 2001. Sunan Abu Dawood. Translated by Yaser Qadhi, Riyadh: Darussalam Publishers, 2008. Tirmidhi, Muhammad ibn Isa. Jami' al-Tirmidhi. Translated by Abu Khaliyl, Riyadh: Darussalam Publishers, 2007. ----- 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/interfaith-dialogue/divine-commonwealth-universal-brotherhood-islamic-scripture/d/136125 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Forgotten Bismil: Uncovering the True Poet Behind India’s Revolutionary Poem

By Syed Amjad Hussain, New Age Islam 9 July 2025 This article uncovers the forgotten legacy of Bismil Azimabadi, the true poet of Sarfaroshi Ki Tamanna, whose stirring words ignited India’s freedom struggle but were long misattributed. Main Points: 1. Bismil Azimabadi, a poet from Patna, wrote Sarfaroshi Ki Tamanna in 1921. 2. The poem was misattributed for decades to martyr Ram Prasad Bismil. 3. Its original manuscript is preserved in Patna’s Khuda Bakhsh Library. 4. The poem blends mysticism with revolution. 5. Recent research restored Azimabadi’s forgotten authorship. ---- Introduction Sarfaroshī kī tamannā ab hamāre dil meñ hai Dekhnā hai zor kitnā bāzū-e-qātil meñ hai (The desire for martyrdom now stirs in our hearts; let us see how much strength the killer's arm holds.) These words have thundered across the ages like a war drum within India's collective consciousness. They were mouthed by revolutionaries in underground cells, chanted by demonstrators in the face of colonial batons, and sung by schoolchildren on every Independence Day. For many, these immortal lines are believed to belong to Ram Prasad Bismil, the martyred hero of the Kakori Conspiracy. Yet beneath the layers of national myth-making lies a different truth, the poem was penned not by the martyr from Shahjahanpur, but by a poet from Patna, Bismil Azimabadi, whose verses ignited revolutions, even as his name faded into obscurity. This feature uncovers the long-overlooked history of the nazm Sarfaroshi Ki Tamanna, the identity of its true poet, and how it became a symbol of India’s freedom struggle — not only through martyrdom, but through memory. A Forgotten Poet, A Nation’s Voice Bismil Azimabadi, born Syed Shah Mohammad Hasan in 1901 in the historic city of Patna (then known as Azimabad), hailed from a family steeped in scholarship and Sufi tradition. But young Bismil refused to accept silence in the face of tyranny. When the horrific Jallianwala Bagh massacre took place in 1919, his heart was set ablaze. He turned to the pen, his sole weapon, and crafted a nazm that would soon become a revolutionary anthem. Written in 1921, Sarfaroshi Ki Tamanna, a stirring call for martyrdom, resistance, and honour — was first published in the Delhi-based Urdu journal Sabah, and later preserved in Bismil’s own handwriting in his poetic compilation Hikayat-e-Hasti. Today, that very manuscript resides safely in the Khuda Bakhsh Oriental Library, Patna, a fragile yet irrefutable testament to his authorship. The Verse That Set the Nation Ablaze Unlike a ghazal, Sarfaroshi Ki Tamanna is a nazm, a continuous and cohesive poem where each verse advances the message. The opening couplet itself is searing: Sarfaroshī kī tamannā ab hamāre dil meñ hai Dekhnā hai zor kitnā bāzū-e-qātil meñ hai (The desire for martyrdom now stirs in our hearts; let us see how much strength the killer's arm holds.) These were not fanciful musings of a romantic poet. This was an open challenge, an expression of rebellion, fearlessness, and poetic defiance. The poem journeys through the emotional terrain of revolutionaries — from pain and suffering to duty and ecstasy: Marne waalo aao ab gardan kaTāo shauq se Ye ġhanīmat vaqt hai ḳhanjar kaf-e-qātil meñ hai (O those who would gladly die, come forth and present your necks willingly; this is a sacred moment that the assassin’s hand holds the dagger.) Here lies a profound confluence of mysticism and militancy, of Persianate Urdu poetics interwoven with Sufi metaphors and political purpose. Bismil Azimabadi created a poem that is both literary and revolutionary — sacred and rebellious. Ram Prasad Bismil: The Martyr Who Bore the Torch Ram Prasad Bismil, who was executed on 19 December 1927 for his role in the Kakori train robbery, famously recited Sarfaroshi Ki Tamanna on the gallows. He had frequently used the poem in speeches and gatherings, inspiring countless others. A poet himself, he had also adopted the takhallus (pen-name) Bismil, a coincidence that would prove fateful. And so, memory and mythology intertwined. Over time, people naturally assumed that the poem so passionately recited by Ram Prasad Bismil had also been authored by him. His martyrdom etched the poem in the heart of India’s freedom struggle — but sadly, not its real creator’s name. Decades of Silence, and the Battle for Truth For nearly a century, Bismil Azimabadi remained a spectral figure in the footnotes of history. Schoolbooks, patriotic events, and even respected media platforms continued to credit the Nazm to Ram Prasad Bismil. Few questioned this popular narrative. That began to change in 2015, when BBC Hindi published a landmark feature written by Afroz Alam Sahil, “Sarfaroshi Ki Tamanna: Jisey Galat Pehchana Gaya”, followed by a detailed article in News18 Hindi and it was later taken forward by Md Umar Ashraf founder of Lost Muslim Heritage of Bihar. These reports reignited the conversation around authorship. The truth surfaced, thanks to the determined efforts of scholars, especially Monawwar Hasan, the poet’s great-grandson, and the guardianship of the Khuda Bakhsh Oriental Public Library. Their mission was not to discredit the martyr Bismil, but to restore rightful recognition to the poet whose words had lit the flame of revolution. A Literary Masterwork of Courage and Blood While the poem’s political potency is well known, its literary merit is often underappreciated. Bismil Azimabadi seamlessly integrates classical imagery — the tavern (mai-kada), the goblet (jaam), the dagger, the desert journey — to create spiritual metaphors of sacrifice and longing. Rahrav-e-rāh-e-mohabbat rah na jāna rāh meñ Lazzat-e-sahrā-navardī dūrī-e-manzil meñ hai (O traveller on the path of love, do not fear the road; the joy of desert wandering lies in the distance to the destination.) This is not merely the idiom of revolution; it is the language of Hazrat Jalaluddin Rumi, of Dr. Muhammad Iqbal, of other Sufi poets, where mysticism, love, and nationhood converge. The poem is a fusion of devotion and defiance, making it one of the most exquisite expressions of resistance ever penned in Urdu. Why It Matters Today In an age of selective remembrance and thunderous nationalism, the story of Sarfaroshi Ki Tamanna reminds us of the need for truth, historical clarity, and humility. It also underlines the immense contribution of Urdu literature to India’s freedom struggle, a tradition now increasingly side-lined. As we quote this poem on Republic Day or Independence Day, we must pause and ask: Do we not owe the poet the dignity of his name — Bismil Azimabadi — whose words gave our forebears the courage to bleed for freedom? Final Lines: A Name Rekindled Bismil Azimabadi passed away in 1978, largely unsung. Yet his poem lives on — incandescent, immortal. Today, a growing movement seeks to reclaim his legacy — in school curricula, public discourse, and national memory. Because when a poet’s verses become a people’s war cry, we owe it not only to history but to our own conscience, to remember not just the sacrifice they inspired — but the heart that wrote them. ---- References Hikayat-e-Hasti (1980) Information from Md Umar Ashraf, founder of Heritage Times and Lost Muslim Heritage of Bihar Muhammad Jqbal (2008) “Bismil Azimabadi: Shakhsiyat aur Fan” Afroz Alam Sahil (2015): "Sarfaroshi ki tamanna: Jisey galat pehchana gaya" BBC Hindi "Bismil Azimabadi ne likhi thi Sarfaroshi ki Tamanna" News18 Hindi (26 January 2025) “Sarfaroshi Ki Tamanna Geet Se Angrez Bhi Khatey The Khauf, 40 Sal Tak Lekhak Ne Dafan Rakha Raaz, Phir Hua Khulaasa” ETV Bharat URL: https://www.newageislam.com/islamic-personalities/bismil-poet-india-revolutionary-poem/d/136124 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

Social Impact of Hindu Religious Texts

By Dr. Zafar Darik Qasmi, New Age Islam 9 July 2025 This article explores the social impact and contemporary relevance of Hindu religious texts, highlighting their ethical, philosophical, and spiritual teachings, with insights from Muslim scholars like Al-Biruni. Main Points: 1. Hindu texts promote ethics, spirituality, peace, and moral values. 2. Al-Biruni documented Hindu beliefs with fairness and academic honesty. 3. Gita and Upanishads emphasize tolerance, self-realization, and unity. 4. Sacred texts address modern issues like stress and moral decline. ---- Studying religions, philosophies, beliefs, customs, and rituals honestly is a complex and challenging task. This subject not only requires wide reading and a research-oriented mind-set but also demands a serious and balanced approach. We have observed that Muslim scholars have done commendable work in this field with academic integrity. They have avoided bias and discrimination, which is a true requirement of knowledge and research. The discussion should be based on facts, insights, and logical evidence. A true researcher should not be bound by sect, religion, or personal views; instead, they should follow where the evidence leads. When researching religions, one must avoid a debating style. The difference between a debater and a researcher is that a debater selects arguments to prove their point, while a researcher analyses evidence honestly, even if it goes against their beliefs. The study of religions should follow a tolerant and analytical approach to promote harmony and intellectual balance in society. Muslim scholars and spiritual leaders who worked on comparative religion adopted a fairly balanced research method. This tradition of objective religious study has had a positive impact on society. The history of such research was initiated by Al-Biruni, whose book clearly reflects this methodology. He emphasized respect for all religious scriptures—divine or not—and encouraged speaking about them with balanced and appropriate language. Religious texts have positive social impacts. People of all faiths consider their sacred books to be dear and valuable. These texts bring peace and welfare to society and contribute to the spiritual, moral, and intellectual development of individuals. They provide ethical principles and guide human behaviour in the right direction. Social Impacts of Religious Books Religious books contain divine guidance for humanity. For example, the Qur'an is the direct word of God revealed for the eternal guidance of mankind. Sacred texts—regardless of the religion—teach truthfulness, justice, service to parents, helping the poor, and avoiding envy, lies, and deceit. They purify the heart and mind and elevate human spirituality. Qualities like remembrance of God, worship, patience, gratitude, and trust in God come from these texts. Religious books do not just focus on rituals but also present a complete social, economic, and political system that ensures the welfare of humanity. They teach humanity, tolerance, peace, and brotherhood. If these teachings are understood and practiced correctly, they can bring peace to the world. In today’s age of technology and materialism, people are becoming emotionally and spiritually empty. Mental stress, restlessness, and moral decline are increasing. In such times, religious texts provide peace of mind, a sense of purpose, and a strong moral foundation. They are a precious treasure for humanity. Following their teachings improves individual lives and leads to the creation of a peaceful, prosperous, and civilized society. Therefore, everyone should try to understand their religious book, reflect upon its messages, and live according to it. Introduction to Hindu Religious Texts: Al-Biruni has written valuable insights about Hindu religious literature in his book Tahqiq Ma Lil Hind. He introduced Hindu texts such as the Vedas, Puranas, Gita, and Shastras, and analysed how the Brahmins interpret and preserve them. He mentioned that the word Veda means “to know the unknown.” Hindus consider the Vedas to be the word of God that came from the mouth of Brahma. Brahmins read the Vedas even without understanding the meaning, and only a few reflect on their meanings using logic and reasoning. The Kshatriya caste is allowed to read the Vedas but not teach them—only Brahmins have that right. Vaishyas and Shudras are not allowed to even listen to the Vedas. If a Shudra is caught reading the Vedas, the Brahmins would report him to the authorities, who would punish him by cutting his tongue. Originally, the Vedas were only memorized and not written down, and thus they were lost several times. The current versions were compiled by Vyasa, son of Parashara. The Vedas are divided into four parts: Rigveda, Yajurveda, Samaveda, and Atharvaveda. Vyasa taught each part to one of his four disciples. The Puranas are eighteen in number and mostly named after animals, humans, or deities. These were written by sages (rishis). The Smriti texts are based on interpretations derived from the Vedas. Al-Biruni noted that there are twenty authors of Smriti, considered sons of Brahma. About the Mahabharata, Al-Biruni wrote that it holds the highest status among Hindu texts and was written by Vyasa during the great war between the Pandavas and Kauravas. It contains 100,000 verses divided into 18 sections. The Sankhya philosophy book, authored by Kapila, deals with theology. The Patanjali Yoga Sutras discuss salvation and how the soul unites with the higher intellect. Al-Biruni's uniqueness lies in the fact that he documented the religious views exactly as they existed in Hindu society at the time. He faithfully recorded the beliefs and teachings found in the religious texts and traditions of Hindus. Even today, the Vedas and other sacred texts hold great significance in Hinduism and remain essential to its spiritual identity. Contemporary Relevance of Hindu Religious Texts: Hindu religious literature is one of the oldest spiritual legacies of human civilization. It preserves deep religious, philosophical, ethical, and spiritual teachings. These teachings are not only significant for Hindus but also offer intellectual and spiritual guidance to the world. Hindu scriptures discuss the universe, humanity, and God’s relationship, focusing on concepts like karma (action), dharma (duty), and moksha (liberation). They also emphasize spiritual discipline and moral values such as truth (satya), non-violence (ahimsa), self-control, and service to others. The Bhagavad Gita connects human character, intentions, and duties with spirituality and offers practical wisdom for life. Hindu religious books go beyond rituals—they delve deep into philosophy, metaphysics, and psychology. The Upanishads contain profound discussions on the relationship between the soul (Atman) and the Supreme (Brahman), which have influenced global philosophers for centuries. Hindu literature views the universe as a unified, harmonious whole. Concepts like Vastu and Yoga teach how to balance the relationship between humans, nature, and God. The Gita and Upanishads promote open-mindedness and tolerance: “Truth is one; sages call it by different names.” Texts like the Ramayana and Mahabharata are not just religious works but also form the foundation of Indian literature, fine arts, and cultural identity. Their stories are deeply rooted in the public consciousness. Hindu scriptures offer not just religious guidance but a complete philosophy of life. Modern challenges like mental stress, environmental degradation, moral decline, and spiritual emptiness can be addressed through their teachings. Thus, it is fair to say that the contemporary relevance of Hindu religious texts is not only intact but is becoming increasingly clear and necessary with time. One unique feature of Hinduism is its ability to embrace diversity and accommodate differences, reflecting its spiritual tolerance. That’s why Hindu scriptures explain beliefs while also teaching self-realization, universal unity, and human consciousness—this is their true meaning and value. Conclusion Religious literature—regardless of which faith it belongs to—always teaches social reform. No religion or sacred book supports violence or oppression. Yet, in today’s society, some people commit injustices in the name of religion. This clearly shows that such people neither understand their religion nor its holy texts. The truth is, these individuals are misrepresenting the spiritual values and teachings of Hinduism. As discussed above, religious texts play a foundational role in shaping society and promoting harmony. To maintain social peace and encourage tolerance, we must study these sacred texts with an open and unbiased mind. URL: https://www.newageislam.com/interfaith-dialogue/social-impact-hindu-religious-texts/d/136122 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

Empathy Is Eternally Elusive

By Sumit Paul, New Age Islam 9 July 2025 Recently, I read in a Dutch magazine that like love, spirituality and mysticism, empathy is yet another overused and much misunderstood word. This got me thinking. Sympathy has a basis but empathy is rather utopian. I quite agree with it because we can only know what we have experienced, what we have lived through personally. This highlights the inherent limitation of human perception and understanding. By emphasizing the importance of personal experience in shaping our knowledge, it points out that true comprehension arises from tangible encounters and first-hand involvement. This notion recognizes that our understanding of the world is subjective, as it is deeply influenced by our individual backgrounds, cultural contexts, and unique perspectives. We must acknowledge the inherent biases ingrained in our understanding to actively seek out diverse experiences and perspectives to broaden our horizons and foster a deeper, more comprehensive understanding of the world around us. One learns about the pain of others by suffering one's own pain. Through personal experiences of suffering, we gain a unique perspective that enables us to understand and sympathise with the pain of others. By enduring our own hardships, we become intimately acquainted with vulnerability, anguish, and the immense impact these emotions have on one's life. This first-hand knowledge allows us to transcend our own individual struggles and extend compassion to others, fostering deep connections and nurturing our capacity for profound sympathy. In essence, by experiencing and overcoming our own pain, we develop a sympathetic understanding that bridges the gap between ourselves and those who suffer, inspiring kindness, understanding, and ultimately, healing. Yet, empathy remains perennially elusive! It's an eternal will-o'-the-wisp. Humans often mistake deep sympathy for empathy. Sahir Ludhianavi put it succinctly, "Kaun Rota Hai Kisi Ki Khaatir Ae Dost/ Sab Ko Apni Hi Kisi Baat Pe Rona Aaya" (Who sheds tears for others? We weep because someone else's pain reminds us of our own pains and sad experiences). We sympathise but can never empathise even if we want to, because a sad and painful experience in life is too subjective. If a close person has lost his father, you can deeply understand his loss but you cannot feel his intimate pain. That's the reason, an etiquette columnist of ' People,' an American weekly magazine, once advised her readers, "When someone close to you loses his/her near and dear ones, please say, "I'm very sad or deeply saddened but refrain from saying, 'I'm EQUALLY sad' because you cannot be equally sad. That's a lie." Urdu poet Salik Firozabadi aptly said, "Logon Ki 'Hamdardi' Ne Mera Gham Aur Badha Diya/ Ve Khaamosh Hi Rahte Toh Behtar Tha" ('Sympathy' of people has increased my sorrow / It'd have been better had they said nothing). So very true. ----- 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/empathy-eternally-elusive/d/136121 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

Tuesday, July 8, 2025

Repackaging Revelation: When Qur’anic Wisdom Is Quoted Without Credit

By Naseer Ahmed, New Age Islam 8 July 2025 In his recent essay, “On Anatheism: Embracing the Divine Beyond Dogma,” Adis Duderija presents what appears to be a progressive spiritual vision—one that rejects rigid dogma in favour of awe, humility, and an open-ended engagement with the Divine. But beneath the academic packaging, what is marketed as a postmodern discovery turns out to be a rebranding of ideas long articulated—clearly and profoundly—in the Qur’an. Duderija calls for the abandonment of inherited certainties in favour of personal reflection and spiritual wonder. Yet he offers no acknowledgement to the very scripture that denounced blind imitation centuries ago: “When it is said to them, ‘Follow what God has revealed,’ they say, ‘No, we follow what we found our forefathers upon’” (2:170). The Qur’an not only critiques fossilised belief systems; it invites each individual into a direct, reasoned, and evolving relationship with the Divine. It consistently commands reflection, challenges inherited dogma, and refuses to sacralise mere tradition. His essay celebrates mystery and spiritual ambiguity, but this too is no innovation. The Qur’an acknowledges that some of its verses are clear (Muhkamat), while others are metaphorical (Mutashabihat)—not to confuse, but to allow truths to unfold with time: “As for those in whose hearts is deviance, they follow that of it which is metaphorical, seeking discord... but none knows its true interpretation except God. And those firm in knowledge say, ‘We believe in it; all of it is from our Lord’” (3:7). These verses are not vague for the sake of mystique; they are deeply layered, remaining ambiguous only until human understanding catches up with their intended clarity. The awe they inspire is not rooted in indecision, but in discovery. The meaning of every Mutashabih verse becomes clear in time, amplifying our sense of wonder at truths hidden for centuries. Duderija urges us to see the divine in the natural world, in moral responsibility, and in interfaith humility—as if this were a modern realisation. Yet the Qur’an declares: “Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day... are signs for people who reflect” (3:190). It commands us to ponder the universe not to escape religion, but to deepen our awareness of its Source. It also affirms—repeatedly—that salvation is not monopolised by any one group: “Indeed, those who believe, and those who are Jews, Christians, or Sabeans—whoever believes in God and the Hereafter and performs good deeds—shall have their reward with their Lord” (2:62). What, then, is new here? If the spiritual openness, moral autonomy, and reverence for mystery that Duderija promotes are already central to the Qur’anic worldview, why the hesitation to credit the source? The irony is that while critiquing religious dogmatism, Duderija adheres to a new academic orthodoxy—one that sanitises scriptural truths to make them palatable to secular audiences. In the name of openness, his approach draws a polite curtain around anything explicitly Qur’anic. The result is not a universal theology, but a diluted one—an appropriation of revelation, stripped of its name and authority. And while his prose romanticises ambiguity, what is being offered is little more than evasiveness in elegant syntax. The Qur’an does not confuse humility with indecision. It offers Furqan—a criterion between right and wrong (25:1). It distinguishes between mystery that deepens understanding and ambiguity that excuses moral paralysis. In the end, “On Anatheism” reads less like a theological breakthrough and more like a quiet borrowing—lifting the fruits of revelation without acknowledging the tree. These are not post-religious insights; they are Qur’anic insights wearing academic makeup. For those truly seeking to “embrace the Divine beyond dogma,” the Qur’an has already laid out a path—not one of blind certainty, but of clarity, responsibility, and awe-inspiring discovery. It is not dogma that the Qur’an demands, but discernment. Not submission to inherited frameworks, but commitment to truth wherever it leads. One can only hope that those drawn to such essays will one day recognise that what they admire was always there—in the very Revelation that asked us to reason, reflect, and rise. ----- Naseer Ahmed, a frequent contributor to NewAgeIslam.com, is an independent researcher and Quran-centric thinker whose work seeks to bridge faith, reason, and contemporary knowledge systems. Rooted in a method of intra-Quranic analysis and scientific coherence, his interpretations remain firmly grounded in the Quran’s framework—faithful to the clear, literal meaning of every verse. Challenging both traditional dogma and modernist abstraction, his scholarship represents a bold, rational, and deeply reverent effort to recover the Quran’s original voice in a language the modern world can test, trust, and understand. URL: https://www.newageislam.com/spiritual-meditations/revelation-quranic-wisdom-quoted-credit/d/136117 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

On Anatheism: Embracing the Divine Beyond Dogma

By Adis Duderija, New Age Islam 8 July 2025 In the contemporary landscape of belief, the fading presence of traditional religious dogmas has sparked a profound re-evaluation of how we relate to the divine. This paradigm shift, often referred to as “anatheism” invites us to explore a new kind of religious project that transcends the old certainties and opens a space for deeper, more responsible engagements with the divine. In this essay, it will be argued that the passing of the old God has indeed paved the way for a more profound exploration of spiritual wonder, allowing us to seek, sound, and love the things we call divine with renewed vigour and authenticity. The End of Old Certainties Historically, religious beliefs have often been tied to rigid dogmas and absolute certainties. The God of traditional theismwas often portrayed as an omnipotent, omniscient being whose will was manifest in scripture and doctrine. This conception of God provided followers with a clear framework for understanding the world and their place within it. However, as society has evolved, so too has our understanding of the divine. The rise of secularism, scientific inquiry, and philosophical scepticism has led many to question the validity of these old certainties. In this context, the passing of the old God can be seen as a liberation from the constraints of dogmatic belief. The suspension of these certainties creates a fertile ground for spiritual exploration. It challenges us to confront the mysteries of existence without the crutch of definitive answers. In this space, we find the opportunity to engage with the divine in a way that is not dictated by prescribed beliefs, but rather driven by personal experienceand inquiry. This shift is not about abandoning spirituality but rather about redefining it on our own terms. Encountering Religious Wonder Anew In the absence of dogmatic constraints, we are invited to encounter religious wonder in fresh and meaningful ways. Anatheism does not imply a rejection of spirituality; rather, it encourages an exploration that is grounded in wonder, curiosity, and a deep appreciation for the mysteries of life. This approach allows for a more nuanced understanding of the divine, one that embraces ambiguityand uncertainty rather than shying away from it. Consider the natural world around us. The beauty of a sunset, the complexity of an ecosystem, or the vastness of the cosmos can evoke feelings of awe and reverence that transcend traditional religious frameworks. These experiences can be seen as encounters with the divine, offering a sense of connection to something greater than ourselves. By stepping beyond dogmatic interpretations, we can appreciate the sacredness inherent in the world around us and engage with it on a more profound level. A New Responsibility in Seeking the Divine As we navigate this new terrain of belief, there comes a responsibility to approach the divine with humility and openness. Anatheism encourages us to seek the divine not through rigid doctrines, but through personal reflection, communal dialogue, and a willingness to learn from diverse perspectives. This shift in approach fosters a sense of interconnectedness, as we recognise that our understanding of the divine is shaped by our unique experiences and the cultures we inhabit. In this context, the search for the divine becomes a collaborative endeavour. It invites us to engage with others in meaningful conversations about spirituality, ethics, and the nature of existence. This dialogue can enrich our understanding and help us cultivate a more inclusive and compassionate approach to the divine. By recognizing that our perspectives are but fragments of a larger mosaic, we can embrace the diversity of beliefs and experiences that enrich the human experience. The Intersection of Theism and Atheism Situated at the split between theism and atheism, anatheism offers a unique vantage point from which to explore the divine. It acknowledges the validity of both stances, recognizing that the quest for understanding often lies in tension between belief and disbelief. This intersection allows for a richer exploration of spiritual questions, encouraging us to embrace uncertainty while remaining open to the possibility of the divine. In this space, we can respond to the unexplainable with a sense of wonder rather than fear. The mysteries of existence, such as the origins of the universe, the nature of consciousness, and the complexities of human relationships, can inspire a sense of reverence without the need for dogmatic answers. Here, the divine is not confined to a particular belief system, but can be understood as a dynamic, evolving conceptthat reflects our ongoing search for meaning. The passing of the old God marks not an end, but rather a new beginning in our relationship with the divine. Anatheism invites us to embrace the complexities of faith and doubt, allowing for a more profound engagement with the mysteries of existence. In this space, we are free to seek, sound, and love the divine in ways that resonate with our unique experiences and understanding. As we move forward in this new paradigm, let us approach the divine with curiosity, compassion, and humility. By doing so, we can cultivate a spiritual landscape that honours the richness of human experience while remaining open to the wonders that lie beyond our comprehension. The journey into this uncharted territory is not just a quest for answers; it is an invitation to explore the sacredness of life in all its forms, fostering a deeper connection to the divine that transcends the boundaries of traditional belief. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/spiritual-meditations/anatheism-embracing-divine-dogma/d/136113 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

Schools Are Meant for Studies, Not for Prayers

By Sumit Paul, New Age Islam 8 July 2025 Apropos of the news in NAI that a controversy erupted in Rajasthan after a video surfaced on social media, showing Hindu students being made to recite Islamic verses (Kalema) during a morning prayer session. The incident, which occurred at Bakhshi Springdales School in Kota, has sparked outrage among Hindu outfits, who have warned of massive protests if action was not taken against the management. Amid the uproar, the school director said that for the past 30 years, the institution has followed a "Sarva Dharma Prarthana" tradition, where prayers of all faiths are recited. The school director said he himself was a retired naval officer and his father also served in the Army and fought three wars. "Education has no religion. We do Sarva Dharma Prarthana while respecting all religions," he said. When education has no religion, why this Kalema or recitation of Vedic Richa (hymns)? First of all, what's the use of this silly prayer assembly? Why're young students being religiously indoctrinated? A few years ago, a 14-yr-old (yes, only 14-yr-old) Tamil boy in Sri Lanka raised this question and categorically said NO to any damn Buddhist/Hindu prayers at his school. That evolved child said that a school was meant for studies, not for prayers. Very correct. You go to school to study, not to pray. But here in India, this stupid practice of hidden indoctrination and even conversion has been going on for decades. No one questions. The discerning readers of NAI may be aware that a middle of mine appeared on the site of NAI a few years ago, when I wasn't regularly writing for it. That middle appeared in The Tribune, Chandigarh in which I described how the Shia School Management in Iran promptly exempted me from any religious participation at my school where barring yours truly, all were Muslims. The Shia headmaster knew that I had no faith and both my parents were godless and faithless. He respected a child's no belief and never imposed any faith-related rules on me. That the Iran of my childhood has become as fanatic as any Sunni Muslim country is inconsequential. Prayer is a private affair. So is a religion. I've no problem if one prays or believes in a deity or a 'sacred' book. My point is: Why should schools and colleges be catalysts for faiths and faith-related mumbo-jumbo? Recite a Kalema or Shahada or Hanuman Chalisa; but only at home, not in public or even at a school or college. Stop conducting prayer assemblies at all schools. Respect all faiths but don't go overboard. Let children grow up naturally. Don't make them fearful of any imaginary god. We've already vitiated the minds of the kids. Don't vitiate further. Every infant is an atheist. But soon, parents, society, school and other agencies make him/her a theist. This is criminal. Let children grow up as good and noble humans’ sans any religion, god and even prayers. When will humans learn to call themselves just humans? ----- 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/schools-studies-prayers/d/136111 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Muslim Scholars Who Knew the Hebrew Language and Their Study of Religions

By Dr. Zafar Darik Qasmi, New Age Islam 8 July 2025 Muslim scholars learned Hebrew to promote interfaith understanding, conduct deep religious research, and eliminate misconceptions. Their language expertise helped build harmony, tolerance, and meaningful dialogue across different faiths. Many Points: 1. Muslim scholars studied Hebrew for deep understanding of other religions. 2. Language learning promoted interfaith dialogue and social harmony effectively. 3. Chiryakoti, Sir Syed, and Farahi made remarkable scholarly contributions. 4. True research requires openness, balance, tolerance, and broad academic vision. ----- The world of knowledge and research is vast. Whoever dives deep into it finds countless pearls of wisdom and insight. True research demands openness, tolerance, balance, and intellectual moderation. These are the very qualities that make a researcher’s work and thoughts a guiding light for others. On the contrary, if research is based on bias, prejudice, and narrow-mindedness, it can lead to unrest and division in society. Therefore, for research to be beneficial and meaningful for society, it is necessary to uphold values and traditions that support both social and academic harmony. It is true that the very foundation of research lies in intellectual openness. This approach not only strengthens the thoughts and viewpoints of the researcher but also promotes harmony in society. A balanced researcher seeks wisdom as a lost treasure and embraces knowledge from wherever it is found, without discrimination—be it related to language, literature, ideology, or belief. Looking at the achievements of our predecessors, we find that they learned the sacred languages of other religions and studied them in-depth. If they found something valuable in other faiths or cultures, they adopted it without hesitation. This shows that knowledge and research are civilizing forces that elevate individuals socially and intellectually. A sincere and unbiased scholar becomes even more respected in society. Scholars of all times who studied religions and belief systems for academic purposes—objectively and sincerely—have always been honoured. Whether it's the study of religion or any other area like history, politics, or civilization, only balanced and fair-minded research is considered meaningful and impactful. Muslim scholars, Sufi saints, and thinkers have contributed significantly in the fields of knowledge and wisdom. Many of them studied the languages of other religions to better understand them. For instance, they learned Sanskrit to study Hinduism and Hebrew and Syriac to explore Judaism and Christianity in their original languages. This served two main purposes: 1. Gaining first-hand knowledge of religious texts in their original language. 2. Removing misunderstandings and building harmony in society. A large number of Muslim scholars learned Hebrew and contributed significantly to interfaith studies and dialogue. Below are some notable names and their contributions: 1. Maulana Inayat Rasool Chiryakoti One of the most prominent Muslim scholars of Hebrew was Maulana Inayat Rasool Chiryakoti. His passion for learning Hebrew was remarkable. When he went to Calcutta to learn the language, a local Jew refused to teach him. He then approached a Christian who agreed, but on the condition that Maulana first learn English, as the teacher was not fluent in Urdu. Driven by his passion, Maulana quickly learned enough English to communicate. Meanwhile, he also learned Greek. Unfortunately, the Christian teacher later backed out. Maulana then approached various Jews and finally found one willing to teach him Hebrew. Over three years, he mastered the language and also learned Chaldean. His scholarship in Hebrew was written and acknowledged by Maulana Manazir Ahsan Gilani. His famous book "Bushra" and his Risala on Hajarah (the mother of Ismail) based on Hebrew references stand as solid evidence of his expertise. Through Hebrew, Maulana aimed to understand Judaism and Christianity deeply and reveal the truth to the masses. Indeed, he was a pioneer in interfaith scholarship through language learning. 2. Sir Syed Ahmad Khan Sir Syed Ahmad Khan, the famous reformer and founder of Aligarh Muslim University, also learned Hebrew. During his stay in Ghaziabad, he benefited from Maulana Inayat Rasool Chiryakoti and learned Hebrew. According to Hayat-e-Javed, he even hired a Jew named Salim to teach him Hebrew. Sir Syed wrote a remarkable commentary on the Torah and the Bible titled "Tabyin al-Kalam fi Tafsir al-Taurat wal-Injil ala Millat al-Islam”. ( تبیینالکلامفیتفسیرالتوراوالانجیلعلیملةالاسلام)In addition, his works such as "Risala Ahkam Ta’am Ma Ahl-e-Kitab" ( رسالہاحکامطعاممعاہلکتاب) and "Tahqiq Lafz-e-Nasara" (تحقیقلفظنصاریٰ ) further reflect his deep engagement in interfaith studies. His collected essays, compiled by Maulana Ismail Panipati, show that he made significant intellectual contributions to interfaith dialogue and comparative religion. His Tafsir al-Qur'an also contains valuable discussions related to the study of religions. 3. Maulana Hamiduddin Farahi Maulana Hamiduddin Farahi was a brilliant scholar known for his deep understanding of the Qur'an, Arabic, Persian, English, philosophy, and theology. He is especially known for his Quranic theory of "Nazm-e-Qur'an" While serving as Assistant Professor in the Arabic Department of M.A.O. College, Aligarh in 1907, he came into contact with Professor Joseph Horowitz, a renowned German scholar appointed by the British government. Maulana Farahi learned Hebrew from Horowitz, and in return, Horowitz benefited from Maulana’s deep knowledge of Arabic. His understanding of Hebrew helped him contribute to comparative religion and interfaith studies. His book "Al-Ra’y al-Sahih fi Man Huwa al-Dhabih" ( الرأیالصحیحفیمنھوالذبیح) is a notable work in this field. His Qur'anic commentary also frequently refers to earlier scriptures, showing his deep study of other religious texts. Final Thoughts Besides the above scholars, there were many other great Muslim thinkers who learned the languages of other religions and studied their texts deeply. Their research and conclusions played a vital role in promoting peace, tolerance, and interfaith harmony. One of the main purposes behind learning Hebrew and other religious languages was to create social harmony and remove religious misunderstandings. In the past, our educational institutions offered a wide range of subjects. This helped scholars work in various fields and meet the spiritual, intellectual, and academic needs of society. Sadly, today’s religious institutions often lack this diversity and instead focus narrowly on promoting specific sects. Our curriculum is often designed in a way that limits students to a particular mind-set. True research and interfaith understanding require a broad vision, much like the early scholars who mastered diverse languages and disciplines. To rebuild the spirit of tolerance, peace, and pluralism, we must revive the legacy of our ancestors and reintroduce objective religious studies into our institutions. Only then can we truly respect others and live together with understanding. URL: https://www.newageislam.com/interfaith-dialogue/muslim-scholars-hebrew-religions/d/136112 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

Monday, July 7, 2025

Rebutting the “Pluralist Hermeneutics” School: A Quran-Centric Defence of the Universal Message of 2:62

By Naseer Ahmed, New Age Islam 7 July 2025 Introduction A growing trend in modern Quranic studies—represented by scholars such as Adis Duderija, Abdullah Saeed, and Farid Esack—advocates what is often described as pluralist hermeneutics. These scholars attempt to navigate between the poles of exclusivism and inclusivism by claiming that the Quran contains multiple, sometimes competing theological tendencies, including both universalist and exclusivist voices. They argue that the Quran must be interpreted not for its literal content, but through a methodological lens that recognizes the complexity, contextuality, and “evolution” of its theological claims. While this approach may sound sophisticated, it rests on a deeply flawed premise: that the Quran is theologically inconsistent and must be “harmonized” not by internal logic but by external interpretive grids. This school ultimately denies the Quran its own claim to coherence, internal consistency, and divine authorship. In this rebuttal, I offer a Quran-centric response that: • Refutes the idea of theological pluralism within the Quran, • Defends the plain and inclusive meaning of verse 2:62, • Clarifies the true Quranic meaning of Islam, • And exposes the methodological weaknesses in the pluralist hermeneutics approach. 1. The False Claim of Competing Theological Tendencies Adis Duderija and others argue that verses like 2:62 (which is inclusive) and 3:85 (which appears exclusivist) reflect different theological currents within the Quran. This idea is not only speculative but alien to the Quran’s own epistemology. The Quran explicitly declares: "Had it been from other than Allah, they would have found in it much contradiction." (4:82) The very foundation of Quranic authority is its internal coherence. To posit "competing tendencies" within the Quran is to negate this claim—and by extension, the divine authorship of the Book itself. Verses like 2:62 are not theological fragments—they are clear, categorical, and universal. If one verse states unequivocally that “whoever believes in Allah and the Hereafter and does righteous deeds shall have their reward with their Lord,” and no qualification is attached to it, then it must be read as is—not undermined by a later interpretive construct. Moreover, 2:62 explicitly names communities—Jews, Christians, and Sabians—as examples of those eligible for salvation. This was revealed with full awareness of their theological deviations, including the Trinity, which is mentioned critically in 5:72, and later in 9:30–31. These verses critique doctrinal error but do not cancel or override 2:62. If they did, they would say clearly that these communities will be in Hell. They do not. Thus, the rule of inclusion remains intact. Note on Translation: The phrase "Wal-Yawmi L-Ākhiri" is traditionally translated as "the Last Day." However, this is a misleadingly narrow rendering. The Arabic word yawm often signifies a phase or extended period, as in "the Day of Judgment" or "the six Days of creation." The Quranic concept of the Ākhirah refers not to a single day but to the Hereafter as an ongoing realm and stage of existence. Thus, translating "Wal-Yawmi L-Ākhiri" as "the Hereafter" is more faithful to the Quranic worldview and avoids theological distortion. It also implies that even the Hereafter is time-bound and may be succeeded by another phase of creation, perhaps in which we may serve different roles. 2. The Quranic Definition of Islam: A Universal Submission Pluralist hermeneuticists often assume, without justification, that Islam in 3:85 refers exclusively to the historical Muslim community—those who recite the Shahada. This is demonstrably false. Throughout the Quran, Islam is never treated as a sectarian brand. Rather, it is the name for submission to Allah, a timeless disposition of surrender and righteousness. All previous prophets are called Muslims (e.g., Abraham in 2:131, 3:67; Moses in 10:84; the disciples of Jesus in 3:52). The Quran states: "Indeed, the religion in the sight of Allah is Islam (submission)." (3:19) But this “Islam” is not limited to one historical community. Rather, it is defined in moral and spiritual terms—faith in God, the Hereafter, and righteous conduct—as also seen in 2:62. Moreover, the Quran never names any religion—Judaism, Christianity, etc.—as competing religions. Rather, it refers to Yahud (Jews), Nasara (Christians), and Bani Israel (the Israelites) by ethnicity or community, not as separate divine religions. All previous true revelations are seen as sects within the same universal religion—Deen Allah. 3. 2:62 Cannot Be Overridden or Abrogated The pluralist school tends to dismiss 2:62 as a “partial view” or “early position” that is superseded or complicated by later revelations. Some even suggest that it was context-specific and therefore non-normative. This is false on two counts: • First, 2:62 is not ambiguous. It is a clear, categorical statement with universal moral logic. To ignore its plain meaning is to violate the Quran’s principle of interpreting Muhkamat (clear verses) as the foundation of the Book (3:7). • Second, the Quran never contradicts itself. No verse qualifies or cancels 2:62. Other verses may add detail or expose errors (e.g., verses that critique the Trinity), but they do not restrict the salvific offer extended in 2:62 to all those who fulfil its conditions. To treat 3:85 as overriding 2:62 is also a methodological error. 3:85 simply affirms that no path other than submission to God (Islam) will be accepted. But since 2:62 already defines what true submission entails, there is no contradiction—only consistency. The condition of non-contradiction in verse 4:82 would be rendered meaningless if any verse were abrogated due to contradiction. This affirms that no verse of the Quran is abrogated, and indeed, no contradiction is found. Both traditionalists and modernists err when they invoke abrogation to resolve perceived tensions. This is just further proof of the defective interpretative methodologies they follow. By contrast, I follow the clear meaning of the Quran faithfully and have not encountered any contradiction, which itself is proof of the soundness of my method. Pluralist hermeneutics obscures this unity by inserting a methodological fog that renders the text opaque unless decoded through academic scaffolding. This undermines the Quran’s own claim to clarity, accessibility, and internal sufficiency. 4. Every Objection Has a Clear Quranic Response—None Override 2:62 Those who attempt to limit the salvific inclusivity of verse 2:62 typically cite verses that critique theological error—such as 5:72, 4:48, 4:116, 9:29, or 98:6. But none of these verses, properly understood, contradict or curtail the scope of salvation established in 2:62. For instance, while 5:72 critiques the belief in the divinity of Jesus and the Trinity, it is balanced by 5:118, where Jesus himself intercedes for his followers who erred in this belief—and Allah does not reject the intercession. This implies forgiveness is possible for sincere but mistaken believers. Similarly, 4:48 and 4:116, which declare shirk (association of partners with God) as an unforgivable sin, are addressed specifically to the People of the Book and to Muslims, and to Muslims, respectively—not to all of mankind. By contrast, 7:33, addressed to the entire progeny of Adam, treats shirk not as an unforgivable sin but as a rational violation and a moral prohibition, making it reprehensible but not necessarily damning when committed out of ignorance or sincere confusion. Even verse 9:29, often cited in support of punitive exclusivism, only speaks about punishing those who fail to observe their own obligations—not about denying salvation. The first clause covers the polytheists exempted from the command in 9:5, as detailed in 9:4 and 9:6—i.e., those who honoured treaties or sought guidance. The rest of 9:29 addresses the People of the Book, but only for failing to uphold their own scriptures, not for belonging to another religion. Again, the concern is legal-political compliance, not eschatological exclusion. Verse 98:6, declaring the disbelievers among the People of the Book and polytheists as the "worst of creatures," is also historically and contextually specific. It refers to a small subset of the Prophet’s audience: those among the People of the Book who recognized the Prophet in their own scriptures but still rejected him, and those influential Meccan polytheists who had long hoped for a revelation among themselves but rejected it for material and political reasons. It does not, and cannot, serve as a blanket condemnation of all non-Muslims. In every case, the verse cited as a limitation on 2:62 turns out to be contextual, conditional, or historically bounded—never theological in a way that alters the clear, inclusive rule laid down in 2:62. Thus, the principle holds: no verse in the Quran overrides or restricts what 2:62 declares plainly—that salvation is open to all who believe in God, the Hereafter, and live righteously, regardless of religious label. 5. Ethical Implications: Inclusivity Is Not an Interpretation—It’s the Quranic Starting Point Pluralist scholars often present inclusivism as a result of sophisticated hermeneutics. In reality, it is the starting point of the Quran. Ethical universality, divine justice, and mercy are built into the foundational verses of the Book. It is not hermeneutics that ensures these principles—it is the plain speech of God. To suggest otherwise is to adopt a Protestant-like crisis of interpretation, wherein Scripture is never enough unless mediated by intellectual elite. This is not how the Quran positions itself. It declares: "This is a clear Book." (5:15) "We have indeed made the Quran easy to understand. Is there anyone who will take heed?" (54:17) Conclusion: The Quran Speaks for Itself In sum, the pluralist hermeneutics school makes three critical errors: 1. They deny the coherence of the Quran, projecting contradictions that do not exist when the Quran defines its own terms. 2. They misdefine Islam, reducing it to a sectarian label rather than a moral-spiritual disposition that unites all prophets and righteous people. 3. They displace the Quran’s internal authority, making salvation contingent on modern interpretive frameworks rather than God’s own words. My methodology is Quran-centric. I take clear verses like 2:62 at face value, uphold their logical implications, and respond to objections from other verses with internal Quranic reasoning. I do not subordinate God’s words to academic fashion or imported hermeneutic constructs. The Quran is coherent, complete, and internally explanatory. It does not need to be “rescued” by pluralist interpretation. It only needs to be read as it asks to be read—carefully, honestly, and on its own terms. ----- Naseer Ahmed, a frequent contributor to NewAgeIslam.com, is an independent researcher and Quran-centric thinker whose work seeks to bridge faith, reason, and contemporary knowledge systems. Rooted in a method of intra-Quranic analysis and scientific coherence, his interpretations remain firmly grounded in the Quran’s framework—faithful to the clear, literal meaning of every verse. Challenging both traditional dogma and modernist abstraction, his scholarship represents a bold, rational, and deeply reverent effort to recover the Quran’s original voice in a language the modern world can test, trust, and understand. URL: https://www.newageislam.com/debating-islam/rebutting-pluralist-hermeneutics-quran-centric-2-62/d/136103 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

Inayat Khan: The Sufi Who Sang of the Unity of All Faiths

By New Age Islam Correspondent 7 July 2025 This essay explores the life, teachings, and enduring legacy of Hazrat Inayat Khan, the Indian Sufi mystic who brought a universal message of love, harmony, and inner transformation to the West in the early 20th century. It delves into his unique worldview, which transcends religious boundaries, his emphasis on the heart as the seat of divine connection, and his belief in the unity of all spiritual paths. Drawing richly from his own words, the essay presents Inayat Khan's vision of Sufism as a way of life rooted in love, music, silence, and service—showing how his message remains deeply relevant in today’s divided and fast-paced world. Main Points: 1. Inayat Khan (1882–1927) is not only remembered as a mystic, but also as a bridge—between Islam and the world, between spirituality and modern life, and between the East and the West. His message, music, and words still touch human beings who seek peace, depth, and meaning in a fractured world. 2. He arrived in America in 1910 and then roamed Europe before settling in France finally. Along the way, he gained disciples—not because he preached Islam, but because he provided them with something greater: the central concept of all religions. 3. Inayat Khan's words were not abstractions. He offered practical advice on how to live a spiritual life in everyday life. 4. He added further, "You can't seek out spirituality by hiding; it's within your daily life.". 5. Hazrat Inayat Khan passed away in 1927 on his journey to India. His tomb in the Nizamuddin area of Delhi is a peaceful place of music and quietude, as was he. ----- Inayat Khan (1882–1927) ----- In the early part of the 20th century, when the world was still to understand East and West, modernity and mysticism, there was one who dared to cut across all boundaries. He did not come to fight or convert. He came with a sitar and a heart full of love. And that person was Hazrat Inayat Khan, the Indian Sufi, who brought the teaching of Sufism to the West—not as dogma, but music of the soul. Inayat Khan (1882–1927) is not only remembered as a mystic, but also as a bridge—between Islam and the world, between spirituality and modern life, and between the East and the West. His message, music, and words still touch human beings who seek peace, depth, and meaning in a fractured world. Early Life and Musical Background Inayat Khan was born into a musical family in Baroda, India. He was trained in Indian classical music and was already one of the nation's finest singers in his early twenties. To him, music was not a performance art; it was a means of accessing the divine. "Music," he said, "is the language of the soul, the connection between the form and the formless, the visible and the invisible." This was the faith that would be the beginning of his spiritual path. A Chishti Sufi, one of the Sufi orders most in love with music, he did not just learn about prayer and fasting but about the profound silence of self-awareness. The Turning Point: Leaving India In 1910, Inayat Khan was given a spiritual command by his guru: to depart India and bring Sufism to the West. It was not a usual journey. It meant abandoning fame, family, and comfort. He added, "I gave up my music career not because I disliked music, but because I found a deeper music in silence." He arrived in America in 1910 and then roamed Europe before settling in France finally. Along the way, he gained disciples—not because he preached Islam, but because he provided them with something greater: the central concept of all religions. The Universal Message of Sufism Inayat Khan was unique among other spiritual teachers in that he did not wish Sufism to be confined to Islam or any faith. His Sufism was universal in its scope, founded on love, toleration, and the unity of all mankind. "Sufism," he stated, "is the religion of the heart. It is the pursuit of God by love and self-forgetting in remembrance of the Beloved." It was a revolutionary idea. In a time when the world was fragmenting into groups—Christian, Muslim, capitalist, communist—Inayat Khan had faith in a truth greater than name. "There is one God and none other. This is the God who has all names and forms," he continued. "You can call Him Allah, you can call Him Christ, you can call Him Krishna; it is the same." This unity belief (referred to as Tawhid in Sufi terminology) was not a religious concept alone. It was a mode of life. Inayat Khan's teaching instructed seekers to go beyond labels, ego, ritual, and to merge with the substance. "He would remind us frequently that the soul arrived on earth not to battle but to love." Religion Beyond Dogma Although he was born a Muslim and remained a Sufi all his life, Inayat Khan did not confine spirituality to religious dogma. For him, religion must render individuals free, and not bound. "Religion in the true sense," he declared, "is not a form, but a journey. The form is like a shell; the journey is the pearl within." He cautioned against the use of religion to frighten people or for political purposes. Rather, he emphasized the necessity for individual transformation. He urged individuals to be spiritual by staying true, simple, and kind, not merely by religious identification. Each soul has a religion," he declared, "which is the religion of his own nature.". Inayat Khan never condemned organized religion. He saw beauty in each tradition. He appealed to the people to find the unifying strands which pervade all religions: love, service, and understanding. The Way of the Heart At the very centre of Inayat Khan's Sufism was the heart. Not the body heart, but the heart of the soul—the seat of intuition, love, and spiritual connection. The heart is God's holy temple," he said. "If you can touch the heart of man, you have touched God.". He taught that spirituality begins when an individual listens to the silence of his heart. In this rapid world of today, he explained, individuals lose their soul by forgetting to listen. To be able to hear God's voice," he explained, "you must be still within.". For him, meditation was not a method of sitting or something peculiar to perform, but listening within himself. Prayer was not begging something from a distant God, but conversing with the Beloved who is near in every human. He said to his people: "Close your eyes and you shall see. Still your heart and you shall hear. Forget yourself and you shall find." Sufism Is A Path Of Life Inayat Khan's words were not abstractions. He offered practical advice on how to live a spiritual life in everyday life. He added further, "You can't seek out spirituality by hiding; it's within your daily life.". He taught his followers to live kindly, patiently, and without fear. To serve mankind without expecting anything in return. To love without cause, even if they don't have to. “Sufism,” he said, “is not about miracles or mysteries. It is about improving—how we think, speak, and act.” He spoke of four phases of the Sufi path: the path of the lover, the beloved, the lover and beloved as one, and the loss of both in the divine. But he reminded everyone that the path begins with one simple thing: kindness. Be kind," he said. "That is the beginning of all spiritual paths. Women, Liberty, And Equality Inayat Khan was different from many of the religious leaders of his day in that he wished for women to be engaged in religious leadership. His daughter, Noor Inayat Khan, was a Sufi and a World War II hero. She served as a British spy against the Nazis and was subsequently murdered by the Gestapo. He taught spiritual equality among women and men, and he practiced it. "The soul is neither male nor female," he declared. "God's light is equally in all of us." This vision made him very popular among Western women in the early 20th century, who were tired of religious systems that silenced them. Legacy in the West Hazrat Inayat Khan began the Sufi Order in the West in 1914. It is now called The Inayatiyya, and it still exists today. His teachings still influence many individuals all across the globe. He did not request his followers to become Muslims. Rather, he improved the Christians as Christians, Hindus as Hindus, and Muslims as Muslims. "Your religion is your path to God," he told them. "But don't think it is the only one." His message has been preserved in more than a dozen books of lectures and writings, compiled as The Sufi Message of Hazrat Inayat Khan. Some of his most frequently quoted writings are: The Art of Being and Becoming The Spirit of Sufism The Mysticism of Sound and Music In these works, he highlighted harmony, music, and divine love as the way all beings communicate. Importance in Today’s World In an era when religions are fought over and countries are divided by war, and individuals seek identity through bloodshed, Inayat Khan's words are tomorrow's message: "Stop hating. Stop being afraid. Go to the place where all paths meet: the heart." He focuses on different religions existing side by side, being virtuous, and attaining inner peace, so his message is very relevant these days. With the world having climate problems, mental health issues, and spiritual loneliness, his message offers hope to humanity. In a culture addicted to speed, noise, and fragmentation, he reminds us: "Each human being desires the same light, and each soul desires the same love." Even politicians and those working for different religions have been touched by his message. People from all religions visit his tomb in New Delhi. His teachings are being imparted in universities, spiritual retreats, and even in therapy sessions. Final Thoughts: The Message Continues Hazrat Inayat Khan passed away in 1927 on his journey to India. His tomb in the Nizamuddin area of Delhi is a peaceful place of music and quietude, as was he. His last message to his followers was clear, but timeless: "Love, Harmony, Beauty: these are the three things to live for." Inayat Khan's Sufism did not negate the world. It welcomed living in the world with higher consciousness. It was not a question of running away from the world, but welcoming it with love. It was not a question of altering others, but altering oneself. And in his own words: I have been loved and have loved in my life. I have experienced joy and know sorrow and have learned that they are both sweet. I have eagerly waited for the day when my Beloved would arrive, and now that He has arrived, I am satisfied to leave. URL: https://www.newageislam.com/islamic-personalities/inayat-sufi-unity-faiths/d/136107 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

Malahayati: The Trailblazing Muslim Admiral of the Aceh Sultanate

By Afroz Khan, New Age Islam 7 July 2025 Malahayati, born 1550 in Aceh, became the first female admiral, leading the Inong Balee, a women's army, after her husband's martyrdom. She courageously protected Aceh from Portuguese and Dutch forces, negotiated diplomatically, and was martyred in 1615, earning recognition as Indonesia's national hero. Main Point: 1. Malahayati, born 1550 in Aceh, became the world's first female admiral. 2. Formed a women's army of widows to avenge her husband's martyrdom. 3. Protected Aceh from Portuguese and Dutch fleets. 4. Negotiated favourable agreements for Aceh, including with England. 5. Martyred in 1615, honoured as Indonesia’s national hero in 2017. ----- In the 16th century, when Muslim women in many parts of the world were struggling for their education, rights, freedom and existence, a Muslim woman achieved the feat of becoming the first female admiral of the modern world. Malahayati of Indonesia was a unique Muslim woman who completed many naval military expeditions on the strength of her courage. Malahayati was born on 1 January 1550 in Aceh Sultanate (presently Sumatra Island, Indonesia). Malahayati's father was Admiral Mahmud Syah and her grandfather was Admiral Muhammad Said Syah. Both her father and grandfather were admirals in the navy of Aceh Sultanate and her grandfather was the son of Sultan Salahuddin Syah. It was natural for Malahayati to inculcate the familial and courageous qualities of her grandfather and father; she was the owner of unique courage and strong willpower. She received her early education at an Islamic school, and then joined the Royal Military Academy of Aceh (Mahad Betul Maqdis) where she was trained by experienced and trained instructors, including instructors from the Ottoman Empire. While studying at Betul Maqdis she met naval cadet Zainul Abidin, and they married after completing their education. In 1585 Malahayati was given the responsibility of leading the Royal Secret Guard, and her husband Zainul Abidin was made Admiral of the Navy. After the fall of Malacca (present day Malaysia), Aceh became a strong group. Seeing the aggressive nature of the Portuguese, Aceh decided that only Asian traders would be allowed to enter the merchant shipping route of the Strait of Malacca. To fulfill his objective, Sultan Alauddin Mansur Syah decided to build a powerful navy. At that time, it was common for the Dutch, Portuguese and British fleets to fight for control over the Strait of Malacca. For the security of Aceh, it was very important that their navy should be strong and powerful. To fulfil his objective and to protect Aceh, the Sultan built a strong naval fleet and its command was handed over to Zainul Abidin. Just a year after marriage, Malahayati's husband Zainul Abidin was martyred in Haru Bay of the Strait of Malacca during naval action against the Portuguese fleet. After this deep sorrow, she controlled herself and took a vow to complete her husband's unfinished military campaign and went to the Sultan and proposed to form a women's army. The Sultan gave her permission and also appointed her to the post of Admiral. Formation of INONG BALEE After assuming the post of Admiral, Malahayati formed a special women's army whose name was baleewhich means "Women of Widows". This army mainly consisted of those women who had lost their husbands during military operations in Haru Sea. They had a strong will in their hearts to take revenge for the death of their loved ones. Malahayati herself was also hurt by the martyrdom of her husband. Instead of making her grief her weakness, she made her grief her inspiration and conquered the enemies. Apart from the widows of the martyrs, many young women and girls also joined balee . Initially, there were 1000 women in this army, but in a short time this number reached 2000. The Inong baleearmy historically protected the Aceh Sultanate by showing its valor and courage. When the Portuguese and Dutch dominated the sea, Inong balee, under the leadership of Malahayati, displayed unprecedented courage against the Dutch and Portuguese and protected the Aceh Sultanate from their terror. When De Houtman arrived peacefully at Aceh port in 1599, he was welcomed, but when Houtman insulted the Sultan and decided to attack Sumatra, Malahayati kidnapped the senior Dutch Admiral Van Neck and destroyed his fleet before the attack and his commander De Houtman was killed by Malahayati in a fierce military conflict. When the Dutch came for a peace agreement, the peace agreement was signed only when the Dutch apologized and agreed not to return. By defeating the Dutch, Malahayati avenged her husband's martyrdom. In 1602, Malahayati's reputation as the protector of the Aceh Empire reached England. England chose a peaceful and diplomatic way to gain entry into the Straits of Malacca. James Lancaster brought a letter from Queen Elizabeth to the Aceh Sultan and requested to open the English route to Java. Malahayati was given the leadership to conduct diplomatic negotiations with James Lancaster on behalf of the Aceh Sultanate. Malahayati was not only a unique warrior, she was also very skilled in diplomatic negotiations. She not only won at sea through war, but also got many agreements and conditions implemented in favour of Aceh through negotiations on many occasions. This brave woman was martyred while protecting Krueng Raya Bay from Portuguese attacks in 1615. Several streets, monuments, hospitals and schools have been established in honour of Malahayati in cities across Sumatra. In 2017, he was also officially recognised as a national hero of Indonesia. ----- 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/malahayati-muslim-admiral-aceh-sultanate/d/136102 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

Early Islamic Efforts In The Study Of Religions And Interfaith Dialogue

By Dr. Zafar Darik Qasmi, New Age Islam 7 July 2025 This article explores early Islamic efforts in interfaith dialogue, highlighting scholarly engagement with Judaism, Christianity, and other religions through language learning, scripture study, and respectful understanding from the Prophet’s time onward. Main Points: 1. Warqah bin Nawfal recognized the truth of the Prophet’s revelation. 2. Jewish schools in Madinah proved early religious understanding efforts. 3. Companions learned Hebrew and Syriac to deepen religious knowledge. 4. Comparative religious studies flourished in the Umayyad and Abbasid eras. ------- The study of religions is a living and sensitive topic. Its importance has been acknowledged in every era. Historical study shows that efforts in this field have been ongoing throughout time. Even during the Prophetic period, there are clear signs and evidence indicating the presence of interreligious studies. One such example is Warqah bin Nawfal, a noble, scholarly, and religious man from the Quraysh tribe. He was a cousin of Khadijah (may Allah be pleased with her) and possessed deep knowledge of Christianity and the Divine scriptures. He was well-versed in the Hebrew language and had studied both the Torah and the Gospel. Warqah had turned away from idol worship and was in search of truth. Though he had accepted Christianity, he was a seeker of pure monotheism. When the Prophet Muhammad (peace be upon him) received the first revelation, Khadijah took him to Warqah bin Nawfal. Upon hearing the Prophet’s experience, Warqah said: "This is the same Namus (angel) that came to Moses. I wish I were alive when your people will drive you out." Warqah was among the first to recognize the Prophet’s truth, though he passed away before accepting Islam formally. His example shows that sincerity, knowledge, and the search for truth can lead a person to the light of prophethood. His recognition of revelation is considered the earliest example of religious understanding. Another example comes from Madinah, where a significant Jewish population lived. They had organized tribes known as Banu Qaynuqa, Banu Nadir, and Banu Qurayzah. Historical accounts mention a Jewish educational institution in Madinah where Jewish scholars taught the Torah. This suggests that non-Jews in Madinah must have had some awareness of Jewish beliefs and practices. It is also reported that the Prophet Muhammad (peace be upon him) visited this Jewish learning centre himself. These facts prove that the people of Madinah were familiar with Jewish teachings, which marks the beginning of religious understanding and dialogue in Islam. A key aspect of studying religions and comparative religion is learning the languages in which the original scriptures are written. Only then can one access the original sources and understand the true spirit of a religion. Jewish religious literature includes the Torah and Talmud, primarily written in Hebrew. A brief introduction of the Torah’s five books (Pentateuch) is as follows: 1. Genesis (Bereshit) – It talks about the creation of the world, Adam and Eve, Noah’s Ark, Abraham, Isaac, Jacob, and Joseph. 2. Exodus (Shemot) – It tells the story of how God saved the Israelites from slavery in Egypt and gave them the Ten Commandments on Mount Sinai. 3. Leviticus (Vayikra) – This book contains laws about worship, sacrifice, cleanliness, and how to live a holy life. 4. Numbers (Bamidbar) It tells about the 40-year journey of the Israelites in the desert, and also includes some laws and events during that time. 5. Deuteronomy (Devarim) This book repeats many laws and teachings, and includes the final speeches of Moses before his death. The Talmud is a sacred and influential Jewish text consisting of commentary, interpretation, and legal discussions based on the Torah. It includes details of Jewish law, ethics, rituals, and daily life. Understanding Judaism or Christianity requires knowledge of Hebrew and Syriac (or Aramaic) languages. Christian scriptures, especially the Gospels, are known as Matthew, Mark, Luke, and John, originally written in Aramaic or Syriac. Similarly, Zoroastrians (Magians) have their own religious texts. Every religion has its own sacred literature, and its followers hold it dear. To understand other religions and their essence, it is essential to study their texts directly, which requires learning their original languages. Islam clearly permits learning other languages. It is a universal and tolerant religion that encourages knowledge, understanding, dialogue, and harmony. In many cases, learning other religious languages is not only permissible but also necessary. The life of the Prophet and the companions offers several examples of this. Sahabah Who Knew Hebrew and Syriac: Zayd bin Thabit (RA): The Prophet (PBUH) instructed him to learn Hebrew to read Jewish letters and documents. Abdullah bin Salam (RA): A Jewish scholar who accepted Islam and was deeply familiar with Hebrew and Jewish religious texts. A narration tells that when a verse of stoning (Rajm) in the Torah was hidden with a hand, he asked them to remove it, and the verse was revealed. Umar ibn Al-Khattab (RA): Some narrations suggest that he understood Hebrew. It is reported that he once brought a Jewish book to the Prophet (PBUH), which caused displeasure. During the Rightly Guided Caliphate, learning Hebrew was essential for religious and diplomatic purposes. Zayd bin Thabit’s skills helped the Islamic government interact with the People of the Book (Jews and Christians) effectively. Umayyad Period: In the Umayyad era, many scholars were well-versed in various cultures, sciences, and languages. As the Islamic empire expanded, interaction with different religions and philosophies increased, creating a need for comparative religious studies. After the conquest of Persia, Muslims encountered Zoroastrians and began understanding their beliefs and rituals. Similarly, the conquest of Sindh brought Muslims into contact with Hinduism and Buddhism. This led to early knowledge about idols, karma, rebirth, and the Vedas. Arab historians and travellers wrote about Indian religions in detail. The Sabians, mentioned in the Qur'an, were also studied. They were based in Iraq and Syria and believed in either star worship or monotheistic ideas. Notable Scholars Who Knew Religious Languages: Saeed bin Jubayr (d. 714): A famous Tabi‘i, known to have some knowledge of Hebrew to understand Jewish texts. Wahb bin Munabbih (d. 732): A Yemeni scholar with expertise in Jewish and Christian texts, well-versed in Hebrew and Syriac, and known for narrating many Israelite traditions. Ka‘b al-Ahbar (d. 652): A former Jewish scholar who accepted Islam and shared many Hebrew scriptures with Muslims. His teachings are preserved in Islamic commentaries as "Isra’iliyat." Scholars like Ibn Hajar, Ibn Taymiyyah, and Dhahabi confirmed his linguistic and scriptural knowledge. Khalid bin Yazid bin Muawiyah: Though he did not translate directly, he supported translators and engaged with Jewish and Christian scholars. Sahl bin Hassan: Mastered Syriac and contributed to the transmission of translated medical and philosophical texts into the Islamic world. Although the translation movement became prominent during the Abbasid era, especially under Caliph al-Mansur and Caliph al-Ma’mun, the foundation for this movement was laid during the Umayyad period. Caliph Abdul Malik ibn Marwan initiated some translation activities, and skilled translators from Hebrew, Syriac, and Greek were active during his reign. Conclusion: From the time of the Prophet (PBUH) till now, Muslim scholars have contributed significantly to interfaith dialogue and the study of religions. The West later followed these traditions established by Muslim thinkers. These are our glorious traditions that must be revived. Understanding other religions and spreading the message of Islam require knowledge of other faiths, beliefs, and cultures. Our scholars not only studied these religions but also learned their languages. Unfortunately, our modern institutions have neglected this area. For peaceful coexistence in a pluralistic society, we must revive the traditions of dialogue and religious study. Religious schools (madrasahs) need to pay special attention to this. From the Prophetic period to today, the continuity of religious dialogue and comparative religion has been maintained by great minds, proving that Islam supports such efforts with solid and comprehensive reasoning. URL: https://www.newageislam.com/interfaith-dialogue/islamic-religions-interfaith-dialogue/d/136100 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