Mercy over Wrath: Questioning the Eternity of Hell

By V.A. Mohamad Ashrof, New Age Islam 2 June 2025 Abstract The Islamic doctrine of Hell (Jahannam) and its duration is a profound and debated eschatological issue. While traditional interpretations, based on literal readings of certain Quranic verses, affirm Hell's absolute eternity for specific individuals (primarily unrepentant disbelievers and polytheists), a significant revisionist stream of thought challenges this. This paper presents an in-depth Quranic hermeneutical analysis from a revisionist standpoint, arguing for Hell's non-eternity. It critically examines Quranic linguistic nuances related to duration (e.g., khulud, abad, ahqab), the pivotal "exception clauses" (illa ma shaʾa Rabbuka), the overarching Quranic themes of divine mercy (Rahmah) and justice (ʿAdl), and the inherent purpose of divine punishment. Through exploring key verses (6:128, 11:107-108, 78:23, 19:71-72) and the Quranic conception of time and divine attributes, this paper argues that Hell's function is ultimately purificatory, restorative, and finite, not perpetually punitive. This perspective reconciles divine retribution with God's all-encompassing mercy, suggesting an ultimate divine plan leaning towards universal salvation or, at least, a cessation of conscious suffering for Hell's inhabitants. ------- The Problem of Eternal Punishment and the Call for Revision The Quran's depictions of Paradise (Jannah) and Hell (Jahannam) are central to Islamic belief, shaping Muslim ethics and eschatology. The duration of Hell has been a subject of extensive theological discourse. The dominant traditional view posits eternal, unending torment for unrepentant disbelievers (kuffar) and polytheists (mushrikun), drawing support from verses speaking of "abiding forever" (khalidina fiha abadan) in Hell, while Muslim sinners may face temporary purification. However, this doctrine of absolute eternal damnation presents significant theological and ethical challenges, especially when juxtaposed with foundational Quranic teachings about God. The Quran predominantly identifies God as Ar-Rahman (the Entirely Merciful) and Ar-Rahim (the Especially Merciful), attributes initiating almost every Sura. His mercy "encompasses all things" (Quran 7:156), and He has "decreed upon Himself mercy" (Quran 6:12, 6:54). The concept of infinite punishment for finite sins, committed within a limited lifespan, raises complex questions about proportionality, a key aspect of divine justice (ʿAdl), another paramount divine attribute (Quran 16:90). Reconciling boundless mercy and perfect justice with irrevocable, unending torment for some of His creation is problematic. These tensions have fuelled a "revisionist theory" concerning Hell's duration, advocated by classical and contemporary Muslim thinkers. Through meticulous Quranic hermeneutics, they argue that holistic and contextual scriptural examination points to a non-eternal understanding of Hell. They propose Hell's purpose is primarily purificatory, corrective, and ultimately restorative, not merely retributive. This paper aims to contribute to this discourse by presenting a comprehensive Quranic hermeneutical argument for Hell's non-eternity, delving into linguistic analyses, pivotal verses, God’s primary attributes, and the teleological nature of Quranic punishment. The objective is to demonstrate that a non-eternal Hell is a theologically coherent interpretation robustly supported by the Quran, offering a vision of divine justice suffused with boundless mercy. Hermeneutical Framework: Re-reading the Quran on Hell A robust hermeneutical framework is essential for engaging with the Quran on eschatology. The revisionist approach to Hell's non-eternity involves a rigorous re-engagement with the primary source, using established Quranic exegesis principles with sensitivity to textual coherence and overarching messages. This framework includes: • Linguistic Analysis (Lughawi Tahlil): Scrutinizing classical Arabic semantics of terms like khulud (eternity/long duration), abad (forever/extended period), ahqab (ages), and dahr (time) as understood at revelation. Revisionism questions the assumption that these invariably denote absolute infinity for Hell, acknowledging their potential for vast but finite durations. • Contextual Reading (Siyaq al-Nass): Interpreting verses within their immediate literary (micro-siyaq), Surah-specific thematic (meso-siyaq), and entire Quranic thematic (macro-siyaq) contexts. Verses seemingly affirming eternal punishment must be read alongside those emphasizing God’s mercy and the conditionality of divine decrees. • Intertextuality (Tafsir al-Quran bi al-Quran): Using clearer (muhkamat) verses to interpret more allegorical (mutashabihat) ones. Eschatological descriptions, often mutashabihat, should be guided by unambiguous principles like the supremacy of divine mercy. • Thematic Coherence and Maqasid al-Quran (Objectives of the Quran): Aligning interpretation with foundational Quranic themes: God’s unity (Tawhid), boundless mercy, perfect justice, and His role as compassionate Sustainer. An eternal, purely retributive Hell creates dissonance, particularly with God's mercy "encompassing all things" (7:156). • Prioritization of Divine Attributes: Emphasizing attributes God Himself highlights, like Ar-Rahman and Ar-Rahim. The Hadith Qudsi "My mercy precedes/overcomes My wrath" (Bukhari 7404), while extra-Quranic, reflects a profound Quranic truth and serves as a hermeneutical key. • Distinguishing Muhkamat and Mutashabihat: Quran 3:7 distinguishes "clear and decisive" (muhkamat) verses from "allegorical" or "ambiguous" (mutashabihat). Descriptions of the unseen (al-ghayb), including Hell's duration, arguably belong to mutashabihat. Dogmatic insistence on a single, literal temporal interpretation, especially if conflicting with muhkamat principles like God's mercy, needs reconsideration. This framework aims not to diminish Quranic warnings but to understand them within the compassionate and just divine economy portrayed by the Quran as a whole, looking beyond inherited interpretations. Critiquing Traditional Interpretations of "Eternity" in the Quran The traditional assertion of Hell's absolute eternity heavily relies on interpreting specific Arabic terms for duration. Closer linguistic analysis reveals semantic flexibility challenging unalterable, infinite punishment. • Analysis of Khulud (خلود) and its derivatives: Frequently translated as "to abide forever." Verses like 4:169 ("...to abide therein forever [khalidina fiha abadan]") are key traditional proofs. However, khulud in classical Arabic primarily connotes long, enduring permanence for the existence of the thing in question or an extended, indefinite period, not exclusively absolute, unending eternity. Pre-Islamic Arabs called mountains khawalid (long-abiding things) without metaphysical eternal implication. The Quran uses kh-l-d derivatives in clearly non-infinite contexts (e.g., promised "eternal life" [khuld] on earth if Adam followed Satan, 20:120). Thus, khalidin for Hell's inhabitants (e.g., 2:39) could mean an immensely long period, remaining as long as Hell itself (which may be finite from God's view), or an unspecified but not necessarily precluded end. • Analysis of Abad (أبد): Often translated "forever," "eternally." Used with khalidin (e.g., 4:169, 33:65: khalidina fiha abadan), traditionalists see this as definitive proof. However, abad, like khulud, primarily signifies a very long, extended period or epoch, emphasizing unbroken continuity. While leaning towards perpetuity more than khulud alone, it's not always metaphysically absolute. Notably, khalidina fiha abadan is used more frequently and emphatically for Paradise's inhabitants (e.g., 4:57, 5:119). The absence of "abadan" in many Hell descriptions, plus exception clauses, is significant. • Analysis of Ahqab (أحقاب): Quran 78:23 states transgressors "tarry therein for ages [ahqab]." Ahqab (plural of huqb: long period, age, epoch, often specified as 80+ years or an indefinitely long but countable period) strongly implies finite, though immensely protracted, duration. This use of plural, countable "ages" is key revisionist evidence, inconsistent with absolute infinity. Traditional attempts to reconcile this (e.g., ages after ages without end) strain the natural linguistic import. • The Quranic Concept of Time (Az-Zaman / Al-Waqt): The Quran highlights time's relativity between human and divine spheres. Quran 22:47 ("a day with your Lord is like a thousand years of what you count"), 32:5 (similar), and 70:4 (a Day "fifty thousand years") show human duration concepts differ vastly from divine scales. "Long abiding" in Hell, subjectively almost endless, might be finite in God's cosmic timescale, its end determined by His will. Linguistic evidence doesn't compel an interpretation of absolute, unending eternity for Hell. Terms allow for interpretations of extremely long, severe punishment for as long as God wills, not necessarily infinite from God's ontological perspective, opening space to harmonize these with dominant themes of divine mercy. Quranic Verses Suggesting Finite Duration or Conditionality: The Pivotal "Exception Clauses" Beyond individual terms, several Quranic verses contain explicit conditional clauses or temporal markers strongly suggesting non-eternal or contingent duration for Hell, central to the revisionist argument. • The "Unless God Wills" (illa ma shaʾa Rabbuka / إلا ما شاء ربك) Clause: This is arguably the most significant textual evidence. o Quran 6:128: After jinn and humans acknowledge misdeeds, God says: "The Fire is your residence, wherein you will abide [khalidina fiha] – except for what Allah wills [illa ma shaʾa Allah]. Indeed, your Lord is Wise and Knowing." This directly qualifies Hell's "abiding" with divine will, guided by wisdom (Hakim) and knowledge (ʿAlim), encompassing justice and mercy. o Quran 11:106-108: A striking parallel.  Verse 107 (Hell): "They will abide therein [khalidina fiha] as long as the heavens and the earth endure, except what your Lord wills [illa ma shaʾa Rabbuka]. Indeed, your Lord is an Effecter of what He intends."  Verse 108 (Paradise): "And as for those who were fortunate, they will be in Paradise, abiding therein [khalidina fiha] as long as the heavens and the earth endure, except what your Lord wills [illa ma shaʾa Rabbuka] – a gift uninterrupted [ʿaṭaʾan ghayra majdhudh]." The phrase "as long as the heavens and the earth endure" often means a very long, metaphorically enduring time. The crucial point is the exception clause, "except what your Lord wills," applied to both. Traditional interpretations struggle, suggesting the Paradise exception affirms God's power but won't be enacted, while for Hell, it might apply to sinful believers. Revisionists highlight the profound significance of Paradise's additional qualifier: "a gift uninterrupted" (ʿaṭaʾan ghayra majdhudh). This unique addendum suggests God's will for Paradise dwellers is an unending, unbroken gift. Its absence for Hell in 11:107 implies the "exception" there carries a more substantial possibility of enactment—Hell's duration is contingent upon God’s will, which may decree an end. The Lord as "Effecter of what He intends" (Faʿʿalun lima yurid) remains the ultimate determinant. • Explicitly Temporal Descriptions for Hell's Duration: Quran 78:23 ("will remain therein for ages [ahqab]") uses ahqab, inherently denoting successive limited timeframes, difficult to reconcile with absolute infinity. • The "Passage Over/Through" Hell (Al-Wurud ʿala an-Nar): Quran 19:71-72: "There is not one of you but will pass over/through it (Hell) [wariduha]; this is upon your Lord a decree determined... Then We will save [nunajji] those who feared Allah, and We will leave the wrongdoers therein, on their knees." Many exegetes understand wariduha as actual traversal. The subsequent "saving" (nunajji) of the God-fearing implies their experience is temporary. For wrongdoers "left therein," the verse doesn't state eternal stay. If all pass through and the righteous are saved, it allows considering the "leaving" of wrongdoers might also be for a determined period, subject to God's will and Hell's purificatory purpose. These verses provide strong textual grounding, suggesting Quranic descriptions of "abiding" in Hell are qualified by God's ultimate will, profoundly characterized by mercy. The Overarching Theme of Divine Mercy (Rahmah): The Hermeneutical Key God's attribute of mercy (Rahmah) is arguably His most dominant Quranic characteristic, forming a crucial hermeneutical lens for all doctrines, including eschatological punishment. Revisionists argue that absolutely eternal Hell, with no cessation or ultimate redemption, profoundly conflicts with this central tenet. • God's Self-Proclaimed Mercy: The Quran opens with "Bismi-llahi r-Rahmani r-Rahim" (Basmala), prefacing 113 Suras, underscoring mercy as God’s principal self-disclosure. God explicitly states He "has decreed upon Himself mercy" (kataba ʿala nafsihi r-rahmah - Quran 6:12, 6:54), making mercy integral to His nature. • The All-Encompassing Nature of God's Mercy: Quran 7:156: "...My mercy encompasses all things [wa rahmati wasiʿat kulla shayʾ]." This comprehensive declaration implies no creature ultimately falls outside mercy's potential ambit. Eternal Hell suggests a limit to mercy's reach, contradicting "kulla shayʾ." Revisionists posit "all things" must ultimately include Hell's inhabitants, perhaps after purification. • Mercy Preceding/Overcoming Wrath: The widely accepted Hadith Qudsi, "Verily, My mercy precedes/overcomes My wrath" (Sahih al-Bukhari, Sahih Muslim), resonates deeply with Quranic emphasis. If mercy ultimately prevails, eternal Hell (eternal wrath manifestation) becomes problematic. Mercy having the "last word" is suggested. • The Command Not to Despair of Mercy: Quran 39:53: "Say, 'O My servants who have transgressed... do not despair of the mercy of Allah [la taqnaṭu min rahmatillah]. Indeed, Allah forgives all sins... He is the Forgiving, the Merciful.'" While often contextually for worldly repentance, the absolute terms ("all sins," "do not despair") extend a boundless promise. Eternal Hell implies despair is the only logical outcome for some, contrary to this verse's spirit. • Angelic Prayers for Universal Forgiveness: Quran 40:7 describes angels praying: "Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented..." Their understanding of God's encompassing mercy is key, reflecting a desire for universal clemency. Revisionist hermeneutics posits that if divine mercy is as foundational and all-encompassing as the Quran declares, it must impact the final state of all creation. An eternal Hell, as unending conscious torment without ultimate redemptive outcome, implies mercy is permanently held in abeyance for some, irreconcilable with God as Ar-Rahman, Ar-Rahim. Descriptions of Hell's severity are thus understood as subject to, and ultimately resolved by, this overriding principle. The Quranic Concept of Divine Justice (ʿAdl) and Proportionality Alongside mercy, divine justice (ʿAdl) is fundamental. God is Al-ʿAdl (The Just) and Al-Hakam (The Judge), enjoining justice (Quran 16:90). Eschatological punishment must be consistent with Quranic divine justice. Revisionists argue eternal punishment for finite sins raises significant questions about proportionality, a core tenet of justice. • Proportionality in Recompense: The Quran emphasizes commensurate recompense: o Quran 6:160: "...whoever comes with an evil deed will not be recompensed except the like thereof; and they will not be wronged." This explicitly states evil deeds are recompensed "the like thereof" (illa mithlaha), implying equivalence or proportionality. Eternal punishment for finite actions seems to stretch this. o Quran 10:27: "...recompense of an evil deed is the like thereof..." Again, "bi-mithliha" suggests measured response. o Quran 99:7-8: "So whoever does an atom's weight of good will see it, And whoever does an atom's weight of evil will see it." Emphasizes meticulous accountability and scaled response. If justice demands proportionality, how can actions by fallible humans with limited knowledge and lifespan merit infinite punishment? Revisionists contend true divine justice involves severe, deterrent punishment that is ultimately proportionate, serving a corrective/purificatory purpose, not endless retribution. • God Does Not Wrong His Servants: The Quran repeatedly affirms God is not unjust (3:182, 8:51, 22:10, 41:46; 4:40; 10:44). Eternal, conscious torment without purpose beyond suffering could be perceived by God-given human ethical reasoning as excessive, thus unjust. Revisionism suggests justice ultimately restorative and aligned with mercy is more consistent with the Quran's depiction of God. • Theodicy Considerations: Eternal Hell exacerbates the problem of evil by positing an ultimate state of unending, seemingly purposeless suffering. Revisionist interpretations seek a theodicy where afterlife suffering, like worldly trials, serves a divine purpose (purification, balancing accounts) with eventual fulfillment and cessation. The "appointed term" (ajal musamma) in 6:128 for Fire's inhabitants aligns with this. Revisionism argues divine justice is not cold retribution but a dynamic, wise, merciful process restoring balance and correcting wrongdoing within a framework of proportionality, ultimately reflecting God's wisdom and compassion, not leading to endless suffering. The Purpose of Punishment: Retribution, Purification, or Restoration? The debate on Hell's duration hinges on its underlying purpose. Is it purely retributive, or does it serve broader constructive purposes like purification (tazkiyah), correction (islah), or restoration (radd)? Revisionist theories strongly favor the latter, arguing purposeless, eternal torment contradicts God as wise (Al-Hakim) and purposeful. • Quranic Emphasis on Purposeful Creation and Action: The Quran states God did not create in vain (21:16, 23:115, 38:27, 44:38-39). Divine acts are imbued with wisdom and purpose. If creation is purposeful, creatures' ultimate fate, including recompense, must also be. Eternal Hell as static, unending suffering without further redemptive outcome implies divine purpose ceases for those individuals. • Hell as a Purificatory Realm (Tazkiyah): Many revisionists view Hell as primarily purificatory. Like fire refining metals, Hellfire (Nar Jahannam) cleanses souls. o Quran 4:56: "Every time their skins are roasted through, We will replace them with other skins so they may taste the punishment." "So they may taste" (liyadhuqu) could imply full experiencing leading to expiation/realization, not just retribution. The cyclical nature could imply a process towards an outcome. o Analogy with earthly trials: Worldly difficulties purify believers (2:155-157); Hell's infinitely more severe trials might serve a similar ultimate purificatory function. • Corrective and Restorative Justice: Quranic justice also connotes setting things right and restoring balance. Hell could be a severe but necessary means to bring souls to recognize errors, cleanse negative inclinations, and potentially become fit for a different state. Ibn Qayyim al-Jawziyyah argued punishment must have a purpose (hikmah). Once achieved, or if unachievable by further torment, eternal suffering becomes purposeless, contrary to divine mercy/wisdom. He proposed: 1. Corrective: For sinful believers, temporary purification. 2. Restorative/Purificatory for Others: Longer purification for some non-believers. 3. Annihilative (Fanaʾ): For the irredeemable, annihilation or unconsciousness ends suffering, a form of non-eternity of conscious punishment. • The "Appointed Term" (Ajal Musamma): Quran 6:128 mentions the Jinn and humans reached their "appointed term" in worldly life. This implies processes, including punishment, might also have divinely appointed terms. • Hell as a Trial (Fitna): Quran 74:30-31 states Hell's guardians' number is a "trial [fitnah] for those who disbelieve." A trial is a process with an outcome, not an unending static condition. Viewing punishment through the lens of divine purpose (purification, correction, restoration) frames Hell as a means within God's overarching plan, guided by wisdom and mercy, aiming at a resolution not involving perpetual, purposeless suffering. The Concept of Time in the Quran and Its Bearing on "Eternity" Human understanding of time is linear and finite. The Quran presents a vastly different concept from the divine perspective, crucial for interpreting terms related to afterlife duration. • Relativity of Time – Divine vs. Human Reckoning: The Quran states God's measure of time transcends human scales: o Quran 22:47: "...a day with your Lord is like a thousand years of what you count." o Quran 32:5: "...a Day, the extent of which is a thousand years of what you count." o Quran 70:4: "...a Day the measure of which is fifty thousand years." Immense human durations could be finite, measurable periods for God. "Days" of God are of a different order. Terms like khulud or abad for Hell might refer to durations vast by human standards but not co-extensive with God's timelessness or absolute infinity. • "Ages" (Ahqab) as Finite Durations: Quran 78:23 (Hell's inhabitants "tarrying therein for ages [ahqab]") uses ahqab, signifying multiple, successive, long but finite periods, reinforcing a measured, not absolutely endless, stay. • Human Perception vs. Divine Reality: Time experience is subjective. For Hell's sufferers, a divinely finite period might feel eternal. The Quran highlights altered time perceptions on Judgment Day (10:45, 23:113). "Long abiding" in Hell might convey its overwhelming nature to inhabitants, while being a determined, finite period in God's plan. • Implications for "Eternal" Language: The divine/human timescale distinction suggests language appearing "eternal" to humans might not denote absolute metaphysical infinity. Hell's duration descriptions convey severity, length, and inescapability for as long as God wills, serving as a deterrent. This doesn't necessitate durations co-eternal with God or beyond His decree for cessation, informed by mercy and wisdom. The Quran's teachings on time's relativity support the revisionist view that lengthy Hell stays don't automatically equate to absolute, unending eternity, but depict immense suffering whose ultimate boundary is determined by the All-Wise God. Addressing and Reinterpreting Verses Traditionally Cited for Absolute Eternity Revisionism must address Quranic verses traditionally seen as definitive proof of Hell's absolute, unending nature for disbelievers, often using terms like khalidina fiha abadan without immediate exception clauses. • Key Verses: Examples include Quran 4:168-169 ("...path of Hell, to abide therein forever [khalidina fiha abadan]"); 33:64-65 (similar); 72:23 (similar); 2:39, 2:81, 2:162 (khalidun/khalidin); 2:167 ("they will not be brought out"); 5:37 ("never are they to emerge therefrom... an enduring punishment"). • Revisionist Hermeneutical Responses: 1. Lexical Flexibility: Khulud and abad can mean extremely long, indefinite periods, not just absolute infinity. 2. Overarching Principle of Divine Will (Mashiʾah Allah): Explicit "unless God wills" clauses (6:128, 11:107) establish a general principle: all afterlife decrees are subject to God's sovereign will. Verses stating "abiding forever" are implicitly governed by this. 3. Rhetorical Emphasis and Deterrence (Al-Waʿid): Powerful rhetoric warns against disbelief. "Eternal" descriptions serve as profound deterrents, emphasizing dire consequences, not necessarily demanding literal, metaphysically infinite interpretation if conflicting with foundational principles like God's mercy. 4. Context-Specific Application: Strong declarations may target specific, obstinate transgressors (e.g., Pharaoh), not universally for all non-believers for all time without considering circumstances or divine mercy. 5. "They Will Not Exit" (Ma Hum bi-Kharijina): Quran 2:167, 5:37 can mean:  They cannot exit by their own power; release depends solely on God.  It describes their state for the decreed, vastly long punishment duration.  It may refer to remaining within "Hell's" confines, even if consciousness/suffering changes (e.g., annihilation). 6. Reconciling with God's Forgiveness for "All Sins": Quran 39:53 ("Allah forgives all sins") suggests God's capacity to forgive "all sins" (dhunuba jamiʿan) keeps the door open for mercy, even post-mortem, linked with the "unless God wills" principle. Even for shirk (4:48, 4:116 – unforgivable if un-repented), "for whom He wills" for lesser sins indicates divine discretion; the statement about shirk might mean God doesn't promise forgiveness, not an absolute inability/unwillingness ever to forgive it under any post-mortem circumstance, especially if mercy "encompasses all things." 7. Quran 2:80 Misunderstood? Condemnation of Jews claiming "Never will the Fire touch us, except for a few numbered days" targets arrogant presumption and trivialization of punishment, not the ontological possibility of Hell's finite duration under God's decree. Revisionists integrate these verses into a holistic Quranic framework: linguistic meanings are flexible; exception clauses provide a governing divine will; rhetorical purpose is key; and these verses must be read alongside Quranic emphasis on God's mercy, justice (proportionality), and wisdom. Classical and Medieval Proponents of Non-Eternity: A Historical Undercurrent Though eternal Hell for disbelievers became dominant, non-eternity or eventual cessation has been a minority viewpoint throughout Islamic history, championed by notable scholars and mystics, demonstrating revisionism's historical roots. • Early Theological Debates: o Jahm ibn Safwan (d. 746 CE): Asserted Paradise and Hell would eventually cease (fanaʾ al-janna wa-n-nar), partly arguing created things must be finite. Though largely condemned, an early articulation of eschatological realms not co-eternal with God. o Some Muʿtazilites: Prioritizing divine justice (ʿAdl) and wisdom, some questioned eternal torment's proportionality. • The Hanbali Scholars: Ibn Taymiyyah and Ibn Qayyim al-Jawziyyah: o Ibn Taymiyyah (d. 1328 CE): While rejecting Jahm's view on Paradise, was open to/favoured Hell's eventual cessation. Argued Quranic/Hadith support for Hell's cessation was stronger than for its absolute eternity for all. Emphasized God's mercy and purposive punishment. o Ibn Qayyim al-Jawziyyah (d. 1350 CE): Elaborated extensively (e.g., in Hadi al-Arwah, Shifaʾ al-ʿAlil) for fanaʾ an-nar (cessation of Hell), citing Quran (11:107, 6:128, 78:23), traditions, Sahaba/Salaf opinions, and theological reasoning (God's infinite mercy, wisdom, justice). Argued mercy (essential attribute) must prevail over wrath (accidental attribute). Hell's purpose is purification; once achieved, or if inhabitants are beyond it, suffering ends, possibly through annihilation. • Sufi Perspectives: o Muhyiddin Ibn Arabi (d. 1240 CE): Suggested Hell's suffering would eventually transform, cease for some, or become relative "bliss" for others as they adapt or fire becomes cool, reflecting God's mercy encompassing all. o Other Sufis emphasized Hell's transformative, purificatory nature as a temporary stage. • Contemporary Revisionists: Scholars like Muhammad Abduh (1849–1905), Rashid Rida (1865–1935), Fazlur Rahman (1919–1988), Mohamed Talbi (1921–2017), and Khaled Abou El Fadl (b. 1963) continue questioning eternal Hell, emphasizing Quranic ethics, divine mercy, and rational coherence for finite, redemptive/purificatory Hell. This lineage shows the debate's deep roots. Classical arguments (Ibn Taymiyyah, Ibn Qayyim) provide significant historical/theological basis for contemporary revisionism. Theological Implications of Non-Eternity The revisionist view of Hell's non-eternity has profound theological implications, reshaping understanding of God's attributes, divine justice, creation's purpose, and humanity's ultimate destiny, seeking a more harmonious theology. • Reconciliation of Divine Mercy and Justice: A non-eternal Hell allows justice to be served (severe punishment, purification) while mercy ultimately prevails, resolving the tension where eternal Hell might position wrath as the final word, limiting mercy ("encompasses all things," "precedes/overcomes wrath"). Justice serves mercy. • Affirmation of Divine Wisdom (Hikmah) and Purpose: God is Al-Hakim; His actions are purposeful (21:16, 38:27). Eternal, purposeless torment challenges this. Non-eternal Hell (purificatory, corrective, restorative, or even annihilative) aligns with a wise God whose actions have meaningful outcomes. • Understanding Divine Power (Qudrah) and Sovereignty (Mulk): God's omnipotence and sovereignty are affirmed. "Unless God wills" (6:128, 11:107-108) shows He isn't bound inflexibly. His power to end Hell's punishment, per His mercy/wisdom, attests to His absolute sovereignty. • Impact on Soteriology: Non-eternal Hell broadens potential salvation's scope, suggesting God's redemptive plan may be more inclusive. It doesn't negate faith/good deeds (which determine afterlife proximity to God and Paradise) but reframes failure's ultimate consequence from irrevocable eternal damnation to severe, prolonged, but potentially finite reckoning/purification. • Addressing Moral and Ethical Concerns: Non-eternal interpretation alleviates ethical discomfort about proportionality, aligning divine justice more with divinely endowed human ethical intuitions regarding fairness and punishment's purpose. • Maintaining a Balance of Hope (Rajaʾ) and Fear (Khawf): Traditional eternal Hell can skew towards fear/despair. Non-eternal Hell, while still inspiring awe/fear, allows robust hope in God's ultimate, all-encompassing mercy. Warnings remain potent; the final horizon is mercy's triumph. • Reframing the Seriousness of Sin and Accountability: Revisionists argue Hell's described torments and immense (even if finite) duration remain powerful deterrents. Emphasis shifts from fear of absolute infinity to fear of an unimaginably dreadful, prolonged purification/justice, and loss of higher spiritual ranks. • The Ultimate Victory of Good and Divine Harmony: Eternal evil/suffering in Hell could imply permanent disharmony. Non-eternity (via purification/release or annihilation) suggests ultimate triumph of good, mercy, and divine harmony throughout creation. A non-eternal Hell offers a vision of God more consistent with His primary Quranic attributes (boundless mercy, perfect wisdom), an ethically resonant divine justice, and fosters hope in God's ultimate compassion. Towards a More Merciful and Just Eschatology Exploring Hell's duration via Quranic hermeneutics, especially revisionist perspectives, reveals a compelling case for its non-eternity. The traditional doctrine of absolute, unending torment is not the sole, nor necessarily most textually/theologically coherent, interpretation within Islamic tradition. Linguistic analysis shows khulud and abad can mean immensely long, indefinite, but not necessarily metaphysically infinite durations. Ahqab (Quran 78:23) supports temporally bounded, vast stays. Crucially, the "unless God wills" clause (illa ma shaʾa Rabbuka - 6:128, 11:107-108) conditions punishment durations by divine prerogative. The nuanced distinction in 11:107-108 (Paradise's duration "a gift uninterrupted," Hell's lacking this) suggests Hell's persistence is contingent on a divine will that may decree cessation. This understanding is rooted in overarching Quranic principles: God as Ar-Rahman, Ar-Rahim, whose mercy "encompasses all things" (7:156) and who "decreed upon Himself mercy" (6:12, 6:54). Eternal, purely retributive Hell tensions with this. Divine justice (ʿAdl), linked with proportionality (6:160), finds better expression in severe but ultimately finite punishment serving purpose beyond unending suffering. The Quranic concept of time (divine vs. human scales) also supports interpreting "long durations" as finite within God's plan. Revisionism doesn't diminish sin's gravity, divine accountability, or Hell's terrifying nature. It reframes Hell's purpose as primarily purificatory, corrective, and restorative, aligning with God as Al-Hakim. Historical dissent (e.g., Ibn Taymiyyah, Ibn Qayyim) shows questioning Hell's absolute eternity has legitimate Islamic scholarly pedigree. Ultimately, the Quranic hermeneutical perspective on Hell's non-eternity offers an eschatology where divine justice is perfectly served, but divine mercy ultimately triumphs. It presents a God of boundless compassion and profound wisdom, whose plan culminates not in perpetual, irredeemable suffering, but in a resolution reflecting His all-encompassing grace. This fosters a theology of hope, affirming that even from divine reckoning's depths, God's mercy remains visible, promising an eventual end to suffering and ultimate restoration of harmony. ----- 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/islam-spiritualism/mercy-eternity-hell/d/135745 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

Is Islam Misogynistic? A Closer Look at Faith, Culture, and the Power of Perspective

By Kaniz Fatma, New Age Islam 2 June 2025 Misogyny or Misunderstanding? Rethinking Women’s Rights in Islam Through Faith, Context, and Dialogue Main Points: 1. Critics see the unequal shares between sons and daughters as unfair, but Islamic scholars explain it as a balance based on men's financial responsibilities. 2. While modern feminists view polygyny as giving men unfair privileges, traditional scholars see it as a regulated social solution to protect vulnerable women. 3. The verse describing men as "protectors" is interpreted by some as male dominance, but many scholars emphasize it as a responsibility, not superiority. 4. Critics argue dress codes control women, but many Muslim women view the hijab as a voluntary act of faith and dignity, symbolizing empowerment rather than oppression. 5. The meaning of "misogyny" can vary based on context and beliefs. Careful understanding and respectful dialogue are key to avoiding unfair judgments. ----- Recently, an important article by Ghulam Ghaus Sahib was published on New Age Islam, titled "Islam and Women: Rethinking Misogyny in Light of Theology, Cultural Practice, Historical Context, and the Taliban Narrative." This article is both scholarly and thought-provoking. It has received a range of responses—some readers offered valuable comments and appreciation, while others shared their criticisms. Drawing on classical Islamic teachings, the article explores the serious and sensitive issue of misogyny, or the mistreatment and devaluation of women. When I read it, I found it deeply insightful. It helped me see things from a new perspective and introduced me to ideas that felt both unique and meaningful. It encouraged me to think more critically and carefully about how religious texts and cultural practices are interpreted and applied in different contexts. The word misogyny usually refers to a strong dislike or even hatred of women. However, in today’s world, people often use the word in a broader way. For example, if a rule, tradition, or practice seems unfair or harmful to women, some may call it misogynistic—even if others disagree. This means that what one person sees as misogyny, another may not. These different views often come from people's personal values, cultural backgrounds, or religious beliefs. Because of this, it's important to approach such topics with care, understanding, and respect—especially when they involve religion, history, or deeply held traditions. Let’s take a closer look through some real examples from Islamic teachings and how they are interpreted in different ways: 1. Inheritance Laws in Islam (Surah 4:11) Let us take the example of inheritance laws in Islam. In the Qur’an, specifically in Surah An-Nisa (Chapter 4, Verse 11), it says that when parents pass away, the daughter gets half the share that the son receives. What Critics Say: Some people, especially critics of religion or gender laws, say this is misogynistic. They argue that it treats women unfairly because sons get more money than daughters. From their point of view, giving someone less money just because they are female seems like discrimination or injustice. What Muslim Scholars Say: On the other hand, Muslim scholars and believers explain that this law is not about valuing men more than women, but rather about their different roles and responsibilities in Islamic society. In Islam, men are required to spend their money on their families. They must pay a mahr (dowry) at marriage, provide food, shelter, and clothing to their wives and children. Women, however, are not required to spend their money on anyone. Whatever they inherit is theirs to keep and use as they wish. They are not expected to pay for household needs. The Main Point: So, Muslim scholars say this rule is not based on the idea that men are better or more important than women, but on the idea that men have more financial duties, so they need more resources to fulfil those duties. Two Different Views This is a good example of how the same law can be seen in two very different ways: One side sees it as unfair and misogynist—they focus on the fact that the daughter gets less than the son. The other side sees it as fair and balanced—because the son has more financial responsibilities, he is given more. In the end, whether someone sees this rule as misogynistic or not often depends on their worldview, values, and understanding of the religion. 2. Polygyny in Islam (Surah 4:3) Another topic that often comes up in discussions about women and Islam is polygyny—which means a man having more than one wife. This is mentioned in the Qur’an, Surah An-Nisa (Chapter 4, Verse 3). In Islam, a man is allowed to marry up to four wives, but only under strict conditions—such as treating them all equally and fairly. What Modern Feminists Say: Many modern feminists and critics argue that polygyny is misogynistic. They say it gives men more rights than women, because women are not allowed to have multiple husbands. To them, this seems unfair and unequal. They feel that such a rule places women in a lower position and gives extra privileges to men. What Traditional Islamic Scholars Say: From a traditional Islamic perspective, polygyny is not about male privilege or control. Instead, scholars say it was a practical and merciful solution to real problems in society at the time. For example: During times of war, many men died, leaving behind widows and orphans. Polygyny allowed women without support to be cared for in a respectful, lawful way. It was not about giving men free rein, but about providing protection, financial support, and dignity to women who might otherwise be left helpless. Also, the Qur'an strictly warns men that if they cannot treat all wives equally, then they should only marry one. The Main Point: So, while critics may see polygyny as a sign of inequality, Islamic scholars see it as a social solution that came with clear rules and responsibilities. It was never meant to degrade women, but to respond to social needs in a way that preserved their honour. Two Different Views Again Once again, we see that the same practice can be understood in very different ways: One view says it's unfair because only men are allowed multiple spouses. The other view says it’s a regulated and compassionate rule, meant to help society and protect vulnerable women. Understanding these different perspectives helps us see how culture, context, and beliefs shape the way we view religious teachings. 3. Gender Roles in Marriage (Surah 4:34) Another verse that often sparks debate is Surah An-Nisa (Chapter 4, Verse 34). This verse says that men are "protectors and maintainers of women." What Some Critics Say: Some people read this verse and say it promotes male superiority. They believe that calling men “protectors” puts women in a weaker or lower position. From this view, the verse seems to support a system where men have more power in the marriage, which they see as misogynistic or patriarchal (male-centred). These critics worry that this kind of thinking can lead to men controlling women or making all the decisions in the household. What Traditional Islamic Scholars Say: On the other hand, many Islamic scholars and believers explain the verse differently. They say it is not about men being better or more important than women. Instead, it talks about roles and responsibilities within the family. In Islamic teachings, men are responsible for providing for the family—financially and physically. They are expected to earn money, protect, and care for their wives and children. Women are valued equally but may take on different roles, often focusing on nurturing and managing the home, though this can vary based on the couple's agreement. The verse, according to many scholars, highlights care, protection, and responsibility—not power or control. The Main Point: So, this verse can be understood in two very different ways: Some people see it as a message of male dominance, where men are placed above women. Others see it as a practical setup for family life, where each partner has different roles, and men are given more responsibility, not more status. Importantly, Islam teaches that both men and women are equal in worth before God. Their roles may differ, but their value is the same. Different Interpretations Just like in the other examples, how people interpret this verse depends a lot on their background, beliefs, and experiences: For some, it looks like patriarchy (male authority). For others, it sounds like protection and care. Understanding both views helps us have more respectful and informed discussions about gender roles in religion. 4. Dress Codes in Islam (Hijab and Modest Clothing) One of the most talked-about topics when it comes to women and Islam is the dress code, especially the hijab (headscarf) and other forms of modest clothing. What Some Critics Say: Some people argue that telling women how to dress is a form of misogyny—which means it’s unfair or even oppressive toward women. They believe that when women are required or pressured to cover their bodies, it takes away their freedom to choose. To them, this seems like a way to control women, which they see as a clear sign of gender inequality. This view is often influenced by the idea that freedom means being able to wear whatever you want, without rules based on religion or tradition. What Many Muslim Women and Scholars Say: On the other hand, many Muslim women and Islamic scholars have a very different view. They say that the hijab is not about control, but about faith, identity, and dignity. For millions of Muslim women around the world, wearing the hijab is a personal and spiritual choice—not something forced on them. In Islam, both men and women are told to dress modestly. The purpose of modest clothing is to: encourage self-respect and inner dignity, shift the focus from physical appearance to a person's character and behaviour, and create a society based on respect, not objectification. Many Muslim women say that wearing the hijab actually makes them feel strong, respected, and connected to their beliefs. For them, it is not about hiding, but about owning their identity. The Main Point: So again, we have two very different ways of looking at the same practice: Some people see it as a form of oppression, where women are being told what to do. Others see it as a form of empowerment, where women are making a conscious, faith-based choice to dress a certain way. It all depends on how someone understands freedom, religion, and identity. One Practice, Many Perspectives What might seem oppressive to some can feel deeply liberating and meaningful to others. That’s why it’s important to listen to the voices of Muslim women themselves, rather than assuming they are all being forced or controlled. Understanding these different perspectives helps us have more respectful, informed, and open-minded conversations about religious dress and women’s rights. Conclusion: Looking Deeper Before Judging From the examples we’ve looked at—inheritance, polygyny, gender roles in marriage, and dress codes—it’s clear that the word “misogyny” can mean different things to different people. Misogyny Is a Serious Issue—But Needs Careful Use Yes, it is very important to stand against real injustice and unfair treatment of women. Wherever women are being harmed, disrespected, or denied their rights, we must speak up. But at the same time, we must be careful not to quickly label every religious or cultural practice as misogynistic without fully understanding it. Some things may look unequal at first, but when we look deeper, we may find reasons based on responsibility, social needs, or spiritual values, not hate or disrespect. The Importance of Context and Intent A key point to remember is: Not everything that looks unequal is automatically unjust. Sometimes, rules are based on different roles, not different worth. Sometimes, religious practices are meant to protect and support, not control or harm. The intention behind a practice, and the cultural or historical context in which it came about, matters a lot. When we ignore these things, we risk misunderstanding and even unfairly judging others' beliefs. Choosing Thoughtful Dialogue, Not Quick Labels In the end, what we really need is more honest, respectful conversation. Instead of jumping to conclusions, we should ask questions, listen carefully, and try to see things from different sides. This kind of thoughtful dialogue helps build deeper understanding, and it brings people closer together—even if they don’t fully agree. ----- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam. URL: https://www.newageislam.com/islam-women-feminism/misogynistic-faith-culture-perspective/d/135744 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

Modern Approach to Sectarianism and the Muslims

By S. Arshad, New Age Islam 2 June 2025 Sectarianism has assumed disastrous proportions in the Muslim societies of the modern world. It is said that there are 72 sects among Muslims and each sect believes in the takfiri ideology, considering only itself as the right sect and all the others false and on the wrong path. The followers of some sects even declare other sects heretic and worthy to be killed. There are two major sects among the Muslims: Sunni and Shia. There are serious ideological and historical differences between the Sunnis and Shias and these differences sometimes result in violence and bloodshed. Sunni and Shia sects later divided into dozens of sub-sects and developed their own beliefs and practices. However, the Quran which is the fundamental source of Islamic law does not approve of sects. In fact, the Quran severely criticises those who create sects and divisions among the Muslims. It says to the Prophet pbuh: "Surely, you have nothing to do with those who have made divisions in their religion and become factions. Their matter is with Allah and He wil indeed tell them what they have been doing."(Al Anam:159) The Quran considers sectarianism a source of disunity and disintegration in a community and society. The followers of each sect does not only alienate themselves but also hate others. Hatred and disunity leads to weakness and ruin of a community. The Quran narrates the stories of previous communities who perished because of sectarianism. However, the bane of sectarianism has not harmed only the Muslim society. but also other major religious communities previously. They also suffered from this ideological malady. There are dozens of sects among the Christians, Jews, Hindus and Buddhists. Let's take the example of the Christians first. In the beginning, Christianity did not have sects as they believed in one God. But in the 4th century, the doctrine of Trinity was propounded by some Christian scholars and the doctrine became so.popular that it became a dominant doctrine among the Christians. However, a section of Christians still stuck to the original belief in one God.This divided the Christian community in two major sects. Later, the Christians were divided into more sects and sub-sects on geographical and cultural identities. Some of them are: Catholicism, Protestantism, Eastern Orthodoxy, Oriental Orthodoxy, Eastern Church, Non-Trinitarians. In addition, there are dozens of other sects and sub-sects based on different ideologies and beliefs. During the earlier period, the Christians indulged in sectarian violence as the Muslims do presently and killed each other in the name of purifying and purging the religion. But as scientific temperament developed in Christians, they shunned sectarian differences and restricted the sectarian differences to mere ideological discussions. This led to unity among them. Judaism faced the same problem. With time, many sects emerged in the Jewish community. They were conservative, reformist and ultraconservative. There was a section among the Jews that had extremist views about religion and ordained Jews to be killed for sins or wrongdoings as is the practice in some sects among the Muslims today. On the other hand, a sect of the Jews had reformist approach and advocated for moderation according to the demands of the modern age. Some Jews belong to the ultra-orthodox sect and they live in alienation. The Jews too killed each other on sectarian lines and sectarian violence had become a way of life for them. The Quran has references to the sects among the Jews and their ruin due to the sectarianism as a source of learning for the Muslims. But the Jews too reformed themselves and reshaped their thinking and religious attitude in the light of modern social and political milieu. Though still have sects and ideological differences, they do not kill each other or propagate extremist ideology or views even though some of the sects do not adhere to original religious teachings or practices. They only believe in cultural or ethical values of the modern secular society. One sect, the Sadducee though believes in the Torah, it does not believe in the Hereafter which is a fundamental belief in all Abrahamic religions. Still, there is no violence or hostility against this sect. Another religion which also is marked by sectarianism in Buddhism. Gautam Budha founded Buddhism in the 5th century B.C. It eradicated casteism and racial discrimination that plagued the Hindu society and propounded the doctrine of unity and equality. Buddhism did not recognise or approve social hierarchy of the Hindu society and treated all the communities as equal. The doctrine of equality attained immense popularity in India and the rest of the world and Buddhism spread rapidly in the world. Many kings and princes accepted Buddhism and Buddhist empires and kingdoms were established in many countries. Thus, Buddhism became a major religion in the world. However, as the times passed, many sects and sub-sects emerged also in Buddhist society. In fact, within hundred years of the death of Gautam Buddha, 18 sects had come into existence and the number increased in later centuries. Minor differences in religious matters gave birth to sects or sub-sects. Even differences in the way of preparing and wearing a robe became the reason of the birth of a new sect. This disunity resulted in the downfall of the Buddhism. Currently, the Muslims are going through the same phase of severe sectarian differences and sectarian violence through which the Christians and the Jews have passed. Sectarianism has gripped the Muslim community like a fatal disease. Like the Christians, Jews and Buddhists, the Muslims have also been divided in sects. They are divided even on the basis of outer appearance and cultural and linguistic identity. Differences of opinion on non-fundamental issues lead to violence and bloodshed. They have declared the Muslims of other sects heretic and worthy to be killed as once the Jews did.They even attack the places of worship of Muslims and kill the innocent devotees during prayers. The ideology of takfir has given birth to extremist and militant organisations that carry out suicide bombings on schools, hospitals, mosques, temples and churches though the Quran strongly prohibits killing innocent people on religious or sectarian differences. The Muslims need to do introspection and shun the sectarian ideology as the Christians and the Jews did if they want to progress and come out of this mire of backwardness and disgrace. The Christians and Jews have once again become a dominant force in the world because they shunned the sectarian ideology and sectarian violence while the Muslims have still stuck to the condemned ideology of sectarianism. Muslim linguistic and ethnic communities are persecuted in the Muslim societies for demanding their democratic rights. In many Islamic countries, ethnic Muslim communities are victimised and persecuted in the name of pan-Islamism and the ideology and practices of the dominant sect is imposed on them despite the fact that the Quran recognises cultural and linguistic identity and rights of different Islamic communities. The Quran says: "O humanity! Indeed We created you from a male and a female and made you into peoples and tribes so that you get to know one another. Surely, the most noble of you in the sight of Allah is the most righteous among you. Allah is truly all knowing All Aware."(Al Hujurat :13) Therefore, the Quran envisages a society where difference of opinion is respected and tolerated. God says that He will judge between men on who was right and who was wrong. And killing and causing violence on difference of opinion is not approved by the Quran.The developed societies and religious communities have adopted this modern aproach to religion and are living in peace and advancing in the path of material and spiritual progress. By adopting this democratic approach to religion and sectarianism only, the Muslim community can also reclaim its lost glory and respect in the modern world. ---- S. Arshad is a columnist with NewAgeIslam.com. URl: https://www.newageislam.com/islam-sectarianism/modern-approach-sectarianism-muslims/d/135743 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

Takeaways from Operation Sindoor

By Sumit Paul, New Age Islam 2 June 2025 Chief of Defence Staff Anil Chauhan on Saturday seemed to confirm that India had lost fighter jets in the dogfight with the Pakistan Air Force during Operation Sindoor on May 8. Chauhan spoke to Bloomberg TV in Singapore, but did not mention whether the jet(s) downed were Rafales, MiGs or Sukhois; he said “yes” when prodded if India did lose fighter aircraft. Anil Chauhan, Chief of Defence Staff of the Indian Armed Forces/Videograb ----- “What is important is… not the jets being downed but why they were downed,” said Chauhan in the interview. When the reporter asked again if at least one jet was down, Chauhan said, “Yeah.” “So the good part is that we are able to understand the tactical mistake which we made, remedy it, rectify it and then implement it again after two days and fly all our jets again targeting at long range, which I said.” "Military Operation In Pakistan Reveals Weaknesses Of India's Air Force New Delhi has begun to acknowledge the loss of several fighter jets during 'Operation Sindoor.' Military experts suggest that at least one Rafale may be among the destroyed aircraft. This would mark the first loss in combat for the French aircraft." By Sophie Landrin (New Delhi, India, correspondent) and Elise Vincent Published on May 8, 2025, at 10:53 am (Paris), updated on May 10, 2025, at 11:12 am The Telegraph (Calcutta), Le Monde and other publications as well as news agencies have begun to state categorically that Indian Army, esp. its Air Force also suffered during the Operation Sindoor. It's not something to criticise or look down upon. This happens in modern warfare. However powerful a country may be and even if it wins, it doesn't come out of the war unscathed. Mind you, this quasi war lasted for hardly 3 or 4 days. While Pakistan suffered a lot, India also suffered. Though Pakistan didn't give India a run for its money, it did inflict some damages upon India. Fortunately, a ceasefire was declared soon. Had the 'war' continued, more damages would have been recorded on both sides. After the 1971 War and the Kargil skirmishes in 1999, India didn't actually fight in the last 55 years. So, the losses of aircraft are understood. The point is, no war is a cakewalk. Our media must understand this and exercise restraint. Wars aren't fought in a studio. Don't create a euphoria for a war. Remember the famous war dictum, if you wait by the river long enough, the bodies of your enemies will float by. This quote from The Art of War by Sun Tzu speaks to the strategy of patience and strategic thinking in warfare. It suggests that by biding one's time and observing the actions of one's enemies, opportunities for victory may present themselves without the need for direct confrontation. By waiting and planning strategically, one may be able to achieve their goals without having to engage in conflict. This quote reminds us of the importance of patience, observation, and clever tactics in achieving success, whether in warfare or in other areas of life. So, talk of peace and not of war. No war has ever done any good for mankind. Don't rush headlong into anything. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/current-affairs/takeaways-operation-sindoor/d/135742 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Syed Badshah Qadri Yemeni of Raichur, Karnataka: A Dedicated Mystic of the Qadri Silsila

By Adnan Faizi, New Age Islam 2 June 2025 Hazrat Syed Shah Muhammad Badshah Qadri Yemeni Raichuri (1903–1978) was a 20th-century Indian Sufi saint who belonged to the Qadiriyya sufi order. Based in Raichur and later at Halkatta Shareef near Wadi, his khanqah became a spiritual center attracting devotees from Karnataka and beyond. Main Points: 1. Born in 1903 in Raichur, Karnataka 2. Affiliated with the Qadiriyya silsila 3. Disciple of Hazrat Shah Muhammad Nabi Mohiuddin and Hazrat Karimullah Shah Qadri 4. He was buried in Halkatta Shareef, in Kalaburagi district, Karnataka 5. Spiritual lineage continued by his grandson, Hazrat Abu Turab Shah Qadri ----- Early Life and Family Background Born in Raichur, Karnataka, in 1903 (1324 Hijri) on the day of Eid al-Adha (Bakrid) means the 10th day of Dhul Hijjah, Hazrat Syed Shah Muhammad Badshah hailed from a Saaadaat family originally from Yemen. His family traced their descent from Hazrat Imam Hasan ibn Imam Maula Ali, the grandson of Prophet Hazrat Muhammad. His father, Hazrat Syed Shah Muhammad Yaqoob, was known for his piety and knowledge. His paternal uncle, Hazrat Shah Nabi Mohiuddin Qadri, a renowned and known sufi, played a pivotal role in his early spiritual education. Sufi Initiation and Spiritual Training Hazrat Syed Badshah became a disciple of his uncle, Hazrat Shah Muhammad Nabi Mohiuddin Qadri. He later became a disciple of Hazrat Shaykh Kareemullah Shah Qadri. Before Hazrat Kareemullah's death, he passed the leadership of the Qadiriyya order to Hazrat Syed Badshah, who then became known as "Qadri Yemeni," reflecting his Qadiriyya affiliation and Yemeni ancestry. Teachings and Thought Hazrat Syed Mohammad Badshah emphasised universal brotherhood and peace. He was affectionately known as "Qadeer Allah" by his followers. While specific writings or letters are not documented, his teachings have been preserved through oral traditions and the continued practices at his Khanqah. Dargah and Urs Celebrations Hazrat Syed Badshah is entombed at Halkatta Shareef, located outside of Wadi in the Gulbarga District of Karnataka. An annual Urs, attracting thousands of devotees from various regions, marks the saint's union with the divine and is a significant event for his followers. Legacy and Succession After his death in 1978, Hazrat Syed Badshah's spiritual work continued under the guidance of his son and successor, Hazrat Syed Ibrahim Shah Qadri. Currently, his grandson, Hazrat Syed Abu Turab Shah Qadri, upholds the spiritual lineage, ensuring the continuation of the Qadri Yemeni tradition. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/hazrat-badshah-yemeni-mystic-qadri-silsila/d/135741 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 Dargah of Hazrat Jahoorwali Baba Quadri: Solapur's Sacred Syncretism

By Sahil Razvi, New Age Islam 2 June 2025 Hazrat Jahoorwali Baba's 14th-century dargah in Solapur is a major Islamic shrine beside the Siddheshwar Temple, attracting Hindu and Muslim devotees. Founded by a saint who travelled from Yemen on divine instruction, it symbolizes historic interfaith harmony. His urs is observed annually. Main Points: 1. Situated in central Solapur, adjacent to the famous Siddheshwar Temple. 2. Houses the 700 Hijri tomb of Jahoorwali Baba within a domed room, plus graves of followers in the courtyard. 3. Attracts large numbers of both Muslim and Hindu devotees seeking blessings and solutions to problems; historically had direct access to the Siddheshwar Temple. 4. Founded by Hazrat Jahoorwali Baba Quadri, a Husaini Sayyid who journeyed from Yemen (via Iran/Afghanistan) to Solapur on divine command. 5. Commemorated on the 9th-12th of Safar al-Muzaffar; life details preserved orally by disciples. ------ The Dargah of Hazrat Haji Syed Shah Jahoorwali Quadri Shahenshah is situated in the heart of Solapur town. A famous temple of Siddheshwar is located right next to it. The dargah of Jahoorwali Baba features a large historical structure, built long ago when Jahoorwali Baba passed away in 700 Hijri. The main structure is an Islamic tomb – a domed room housing the Baba's grave. Many more graves belonging to his relatives, friends, and followers are located outside this room, within the courtyard. Several faqirs also reside at the dargah. One of these faqirs assists the mujawar, Sajjade Nasim (the hereditary mujawar), in cleaning the premises and receiving visitors. Muslims frequent the dargah in large numbers regularly, especially on Thursdays and Fridays. Many Hindus also visit frequently. Some of them visit the Siddheshwar temple first before coming to the dargah. The spirit of the Baba is considered very powerful, and many people involved in litigation, court cases, or facing trade-related problems visit the dargah seeking solutions. Sick people also visit the place for cures. The mujawar or khadim offers them sacred water, ash, and flowers as medicine. (An elderly Hindu devotee and her granddaughter at the outer gate of the dargah | Image: Muhammad Yusuf Razvi) Previously, the link between the Siddheshwar temple and the Jahoorwali dargah was quite strong, and Hindus visiting both shrines consecutively was much more common. In fact, the samadhi of Siddheswar Baba is located inside the temple, directly across the boundary wall. In the last few years, relations have soured, and the matter was taken to court. Previously, there was no wall separating the two shrines, allowing direct access from one to the other. (Hindu devotees at the dargah | Image: Muhammad Yusuf Razvi) ------ According to the mujawar, Siddheswar Baba was a murid (follower) of Jahoorwali Baba. One day, when Siddheshwar felt thirsty, there was no water available. He pleaded with the Baba to provide water. Baba then blessed him, saying his place would always have abundant water. Today, a large lake exists within the Siddheshwar temple complex. It is also stated that Jahoorwali Baba granted the land for the Siddheshwar temple. It may be noted that Siddheswar Baba is considered originally to have been a deity of the Dhangar community when they were the majority in historical times. The Siddheshwar Temple has now been totally Sanskritized. Hazrat Shah Jahoorwali Baba Quadri, also known as Shahenshah-e-Solapur, received a divine command (basharat) from the Prophet Muhammad (peace be upon him) to travel towards Hind (India). The Prophet said the place where he stopped would be his final resting place. Upon hearing this command, Hazrat Jahoorwali Baba Quadri left everything behind and set out for Hind. Several companions also accompanied him on this journey to India. Leaving his homeland of Yemen, Hazrat Jahoorwali Baba travelled through Iran, then Afghanistan, and finally reached India. He visited several cities across India before arriving in Solapur, Maharashtra. There, he chose to settle, remembering the words of the Prophet (peace be upon him). For this reason, the dargah of Hazrat Shah Jahoorwali Baba still stands at that very spot in Solapur. Jahoorwali Baba was a Husaini Sayyid, meaning his lineage traces back to Hazrat Imam Hussain. The name of his khalifa (spiritual successor) was Hazrat Sultan Shah Quadri. Unfortunately, no written biography or book about his life has been found to date. The available information about him has been passed down orally through generations of his disciples and their disciples. The urs (death anniversary commemoration) of Hazrat Jahoorwali Baba Quadri is observed every year on the 9th, 10th, 11th, and 12th of Safar al-Muzaffar. ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/dargah-hazrat-jahoorwali-baba-sacred-syncretism/d/135740 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

Vakkom P. Muhammed Maitheen: The Forgotten Torchbearer of Malayalam Translation of the Quran

By New Age Islam Staff Writer 31 May 2025 The article on Madhyamam commemorates Vakkom P. Muhammed Maitheen as the first person to translate the Qur'an into Malayalam, highlighting his intellectual journey, personal hardships, and the decades-long delay in the publication of his work. It places his achievement in the broader context of Kerala’s Islamic reform movements and underlines how his commitment to accessible religious knowledge paved the way for future scholarship in the region. Major Points: 1. Vakkom P. Muhammed Maitheen was not just a translator of the Qur'an but also a visionary who understood the power of religious knowledge to transform lives. 2. By giving the Malayalam-speaking Muslim population their first full translation of the Qur'an, he made God's word available to all. His life, lived in illness, and subsequently remarked, indicates the enduring power of committed scholarship. 3. As the world rediscovered forgotten voices and overlooked pioneers, Maitheen's tale needs to be told, retold, and known about—not just to recall him, but as a lesson in courage of mind and modesty of heart. ---- Vakkom P. Muhammed Maitheen ----- In the vast and diverse area of Indian Islamic studies, there are some individuals who stand out even though time has concealed them. Vakkom P. Muhammed Maitheen is one of them. He was a linguist, a thinker, and a translator who created history by translating the Holy Qur'an into Malayalam for the very first time. His grand achievement, though not appreciated enough during his time, has immensely influenced the Muslim community in Kerala for centuries. This article considers the life and legacy of Muhammed Maitheen. It illustrates how his work of translation enabled Malayalam-speaking Muslims to relate to their religion. It also examines the social, political, and intellectual issues he encountered, and how his valuable work continues to influence the study of the Quran in the region. Kerala's Islamic Intellectual Tradition Kerala is situated on the south-western coast of India and has a thriving Muslim community. They trace their lineage to Arab traders and missionaries who had arrived a few years back. They have a rich tradition of Islamic scholarship, and mosques and madrasas play a pivotal part in defining their religious and cultural identity. But prior to the mid-20th century, few Malayali Muslims were literate in Arabic and could not make the Qur'an readable. Although there were oral teaching, sermons, and the usual Tafsir, there was no complete translation of the Qur'an into Malayalam that could connect the scripture to the everyday language. It was against this background that Muhammed Maitheen came forth as a singular thinker who possessed linguistic eloquence, religious piety, and unyielding commitment to educational reform. Early Life and Challenges Maitheen was born at Vakkom, a village in the Thiruvananthapuram district. He was brought up in a culture that appreciated Islamic traditions. He was extremely proficient in languages, literature, and religious studies since his childhood. He was compelled to discontinue his studies due to tuberculosis, which forced him to withdraw from the Government Arts College in Thiruvananthapuram. This failure, nonetheless, didn't discourage him. Instead of giving up because of his illness and anonymity, Maitheen looked within himself and engaged in a phase of rigorous self-learning. He studied Arabic, Urdu, English, and Sanskrit, not just the Qur'an, but religious literature as well, literature, and modern ideas. He showed the spirit of self-education, not letting his situation define him. The Quest for Translation For Maitheen, the Qur'an's translation into Malayalam was not mere words, but a religious endeavour. He believed that every Muslim, regardless of how proficient they were in Arabic, should be able to access the divine word in its original state. He began his work on his translation during the early 1950s, thoroughly reading every verse and making sure each verse was clear, precise, and meaningful. The translation had been completed in 1953—years ahead of any other prominent Malayalam translations. But, owing to lack of finance, organizational support, and perhaps the puritanistic religious outlook of those days, his manuscript remained unpublished for decades. He largely avoided the public eye at this time, but he continued to study and was familiar to a small circle of intellectuals and religious reformers. He was unknown not because his work was not sufficiently good, but due to the political and institutional difficulties independent scholars faced. Rediscovery and Posthumous Credit Muhammed Maitheen's efforts began to receive attention during the early part of the 21st century. In 2009, over half a century since he completed the manuscript, the University of Kerala brought out his translation of the Qur'an. The edition was appreciated by scholars and religious leaders alike for its accuracy, good presentation, and readability. This belated acknowledgment raised serious questions: Why did the publication of such a seminal work take so long? What does this reveal about the power and epistemological structures of India's Islamic institutions? Maitheen's life illustrates the isolation of a reformer. A reformer is a person who is ahead of time, doesn't want to compromise on what he believes in, and does everything hard without expecting recognition. Contributions to Language and Education Maitheen was more than just a translator. He enjoyed writing, thinking, and opining on culture and education. He was deeply influenced by Islamic modernists such as Sir Syed Ahmed Khan. He was of the view that the future of Indian Muslims depended on enhancing education, scientific thinking, and spiritual purity. His work indicates that he knows contemporary times pretty well, and he used to say that religious and secular education must be blended together. He also discussed dialogue between various religions, social reform, and the significance of moral education in public life. His writing, though largely unpublished or disseminated in journals, is fertile ground for scholars interested in Malayali Muslim reformist intellectual endeavors. The Politics of Translation Translation of the Qur'an is not a neutral art. It involves decisions on interpretation of the text, linguistic nuances, and religious beliefs. Maitheen's translation is remarkable due to its balanced approach. He avoided radical literal translations and radical modern revisions. His goal was to be readable—faithful to the Arabic but natural to a Malayalam reader. His writing was unlike subsequent translations that were more frequently than not colored by beliefs of a group. Indeed, Maitheen's translation was consciously neutral, and perhaps that is why it was not received so well in a religious environment that was increasingly polarized by beliefs. It is this neutrality that makes his translation significant at a time when calls for non-sectarian and inclusive religious instruction are growing. Heritage and Contemporary Relevance Nowadays, Muhammed Maitheen's translation is being rediscovered. His translation has come out again in electronic formats, discussed in seminars, and included in school textbooks. Most importantly, it has reached younger Malayali Muslims who seek a more intimate, personal connection with the Qur'an. At a time of growing religious division, his legacy reminds us of integrity, modest dedication, and the power of words to unite us. His legacy inspires teachers, students, and reformers who do not see knowledge as a source of power but as a path to freedom. Conclusion Vakkom P. Muhammed Maitheen was not just a translator of the Qur'an but also a visionary who understood the power of religious knowledge to transform lives. By giving the Malayalam-speaking Muslim population their first full translation of the Qur'an, he made God's word available to all. His life, lived in illness, and subsequently remarked, indicates the enduring power of committed scholarship. As the world rediscovered forgotten voices and overlooked pioneers, Maitheen's tale needs to be told, retold, and known about—not just to recall him, but as a lesson in courage of mind and modesty of heart. URL: https://www.newageislam.com/islamic-personalities/vakkom-maitheen-malayalam-translation-quran/d/135728 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 Rohingyas and Bangladeshi Muslims

By Sumit Paul, New Age Islam 31 May 2025 In the context of Rohingyas and Bangladeshi Muslims living in India and receiving relentless backlash from the people of India and the government agencies, I'm reminded of the book, "The Ungrateful Refugee." It's a poignant and thought-provoking book that delves into the complex and often misunderstood experiences of refugees and asylum seekers. Written by Dina Nayeri, a refugee herself, this memoir explores the challenges faced by those who are forced to leave their homelands in search of safety and a better life. The book highlights the challenges and traumas faced by refugees when fleeing war and persecution, including the loss of identity, dignity, and security. It emphasizes the importance of empathy and understanding towards refugees, rather than victim-blaming and stereotypes. A few poignant statements in the book got me thinking. I'm sharing them with the learned and compassionate readers of NAI: Refugees are not ungrateful, they are just trying to make sense of their new reality. This statement sheds light on the struggles and challenges faced by those who have been forced to flee their homes and seek refuge in a new country. It challenges the stereotype of refugees being ungrateful for the assistance they receive, instead highlighting the complexity of their situation. Adjusting to a new culture, language, and way of life can be overwhelming, and it is understandable that refugees may have a difficult time expressing gratitude in the midst of their struggles. Their focus is on trying to navigate and understand their new reality, rather than being perceived as ungrateful. This quote reminds us to approach refugees with empathy and understanding, recognizing the immense courage and resilience it takes to rebuild their lives in unfamiliar surroundings. Ruminate over this one: Judging refugees as ungrateful only perpetuates their suffering. This highlights the damaging effects of labelling refugees as ungrateful. By dismissing the struggles and sacrifices refugees have made, this judgment only serves to further marginalize and dehumanize them. It ignores the complex challenges they face, from leaving behind their homes and families to overcoming language barriers and finding employment in a new country. Rather than focusing on gratitude, it is crucial to acknowledge the resilience and strength of refugees who are rebuilding their lives in the face of adversity. Only through empathy and understanding can we truly support and empower refugees to thrive in their new communities. And this one, refugees are not ungrateful, they are grateful for the little things that matter most. This quote perfectly encapsulates the misconception that refugees are ungrateful for the help and support they receive. In reality, refugees are incredibly grateful for the little things that matter most in their journey to safety and stability. These things often go unnoticed by those who have never experienced displacement, such as a safe place to sleep, a warm meal, or a kind gesture from a stranger. It is important to recognize and appreciate the resilience and gratitude of refugees, who show gratitude for the simplest of things that we may take for granted. And finally, gratitude is not about saying thank you, but about showing empathy and compassion. Gratitude is redefined as not merely saying thank you, but rather as demonstrating empathy and compassion towards others. The author emphasizes the importance of truly understanding and connecting with the experiences of others, especially those who have faced adversity and displacement. By showing empathy and compassion, we not only acknowledge the struggles of those around us but also actively work towards creating a more inclusive and supportive community. This quote challenges us to go beyond the superficial expressions of thanks and instead engage in meaningful acts of kindness and understanding towards those in need. Remember, the words, 'thanks' and 'sorry' can be outright insincere and perfunctory if not expressed from within. Lack of sincerity often relegates 'thanks' and 'sorry' to the level of weasel words. One must read this book to ennoble oneself and also to acquire new and profound perspectives on gratitude. To quote Urdu poet Ehsan Danish, "Kise Ehsaan Mand Kahoon, Kise Ehsaan Faramosh Samjhoon/ Ye Irfaan Hua Ik Umra Guzar Jaane Ke Baad" (Who should I call grateful and who's an ingrate/ This awakening dawned on me having lived for many years). By the way, I came across two versions of this couplet. 'Kulliyaat-e-Ehsan Danish' (Oeuvre/Entire corpus of Ehsan Danish), published from Karachi, Pakistan in 1985, has the word 'Irfaan' (awakening, self-realization, wisdom, brahma-gyaan etc. ) written in Urdu script. In one of the 4 volumes of his autobiography, Dr Harivansh Rai 'Bacchan' quoted this couplet in which the word, 'Ilhaam' appeared in Devanagari script in lieu of 'Irfaan.' 'Ilhaam' means 'divine inspiration' or 'revelation.' To me, the Pakistani version in Urdu could be more correct and authentic. ----- 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/books-documents/rohingyas-bangladeshi-muslims/d/135723 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Shaykh Bahauddin Zakariya Multani: Founder of the Suhrawardiyya Order in South Asia

By Adnan Faizi, New Age Islam 31 May 2025 Hazrat Shaykh Bahauddin Zakariya was a 13th-century Sufi who established the Suhrawardi order in South Asia. Based in Multan (Pakistan), he influenced both spiritual and political circles and became one of the most respected Sufis of his time. Main Points: 1. Suhrawardiyya Sufi rooted deeply in Multan’s religious landscape 2. Received Khilafat from Hazrat Shaykh Shahabuddin Suhrawardi in Baghdad. 3. He mentored leading Sufi figures, including Hazrat Lal Shahbaz Qalandar and Hazrat Jalaluddin Bukhari Naqvi. 4. He played a supportive role in the politics of Sultan Iltutmish’s rule 5. Passed away in 1262, buried in Multan, near the Multan fort. ----- Introduction Hazrat Bahauddin Zakariya was a prominent Sufi leader in spreading the Suhrawardiyya Sufi order in the Indian subcontinent. He built a strong spiritual network based in Multan that combined Islamic scholarship, mysticism, and public leadership. His influence reached far beyond his lifetime, leaving behind a respected spiritual legacy. Early Life and Family Background He was born around 1170 CE in Kot Kehror, His full name was Abu Muhammad Bahauddin Zakariya. His father, Hazrat Shaykh Wajihuddin was a religious scholar. His mother was the daughter of Hazrat Maulana Husamuddin Tirmizi. His family traced its lineage to Asad ibn Hashim. This strong family background in knowledge and religion helped shape his early path. His family was originally from the Khwarazm region in Central Asia. Spiritual Training and Bay'ah As a child, he memorised the Qur'an Sharif and mastered the seven styles of Quranic recitation. He traveled widely for advanced learning, visiting Khurasan, Bukhara, Medina, and Palestine. In Baghdad, he became a disciple of Hazrat Shaykh Shahabuddin Suhrawardi. After only 17 days, Hazrat Shahabuddin Suhrawardi gave him Khilafat, impressed by his readiness. Hazrat Zakariya then returned to Multan in 1222 CE. Teachings and Practices Hazrat Bahauddin Zakariya emphasised strict following of Islamic law (Shariah). Unlike the other order which preferred poverty, his Suhrawardiyya approach accepted lawful wealth used with good intention. He discouraged exaggerated practices like bowing to leaders and focused on simplicity, education, fasting, charity, and remembrance of God. Music was used Khanqah, Influence, and Disciples His khanqah in Multan became a famous center of Sufi learning. He had significant influence in both religious and political matters. During the conflict between Nasir-ud-Din Qabacha and Sultan Iltutmish, he supported Iltutmish. Later, the Sultan gave him the title "Shaykh-ul-Islam". Among his disciples were prominent figures like Hazrat Lal Shahbaz Qalandar and Hazrat Syed Jalaluddin Bukhari Naqvi, both of whom continued his spiritual work. Death and Urs Traditions He passed away on 21 December 1262. His tomb is located near the old Multan Fort. It is a two-story structure with blue glazed tiles and brickwork, serving as a model for later shrines in southern Punjab. His annual Urs is attended by lacs follower. Legacy Hazrat Bahauddin Zakariya’s legacy continues through the Suhrawardiyya order and the activities at his shrine. His descendants still play an active role in religious and social affairs; among them is Hazrat Shah Mehmood Qureshi, a modern political figure and hereditary custodian of the shrine. Multan’s title “Baghdad of the East” is closely tied to his presence and spiritual impact on the city. The Bahauddin Zakariya University in Multan, the largest institution in southern Punjab (Pakistan), is named in his honour and stands as a modern testament to his enduring influence. ----- Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URL: https://www.newageislam.com/islamic-personalities/hazrat-shaykh-multani-suhrawardiyya-order/d/135725 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

Dargahs and Devotion: Preserving Bihar Sharif’s Sufi Heritage

By Syed Amjad Hussain, New Age Islam 31 May 2025 Bihar Sharif, nestled in Nalanda, stands as a vibrant symbol of Sufi heritage, where Dargahs, saints, and annual Urs festivals foster harmony, spiritual devotion, and interfaith unity across generations. Main Points: 1. Bihar Sharif is celebrated as a historic hub of Sufi mysticism in Eastern India. 2. Saints like Hazrat Makhdoom Shaykh Sharfuddin Ahmed Yahya Maneri and Hazrat Peer Badruddin enriched its spiritual legacy. 3. The annual Urs draws diverse communities together in peaceful celebration. 4. Its syncretic culture reflects deep-rooted communal harmony. 5. Heritage preservation is urgently needed to protect its sacred sites. ----- Shrine of Hazrat Makhdoom Shaykh Sharfuddin Ahmed Yahya Maneri at Badi Dargah, Bihar Sharif. ------ Introduction Located in the lap of historic Nalanda district, Bihar Sharif has always stood as a beacon of religious tolerance and syncretic cults. Affectionately known as the "City of Sufi Saints," the town, formerly the ancient capital of Muslim leaders of Bihar, is as renowned for its historical significance as it is for being an active seat of Sufi mysticism. The religious shrines that are sprinkled throughout its landscape are not mere reminders of the past; they are living traditions that have been influencing the moral and spiritual trajectory of thousands. A Spiritual Tapestry Woven Over Centuries The religious atmosphere of Bihar Sharif lies in its centuries-long connection with some of the most venerated Sufi saints of the Indian subcontinent. Among them, the most famous is Hazrat Makhdoom Shaykh Sharfuddin Ahmed Yahya Maneri. Commonly referred to as Makhdoom-e-Jahaan, he was a Firdausiyya Sufi order member and contributed immensely to Islamic thought in 14th-century Eastern India. His Dargah, or Badi Dargah as it is popularly known, is a centre of spirituality even today. His doctrines—reprinted in books such as Maktubat-e-Sadi—spread divine love, world brotherhood, and spiritual self-consciousness. His presence drew his disciples and followers from all over the country, and Bihar Sharif became a Sufi capital of Eastern India. Yet another legendary figure who played his part in the religious topography of Bihar Sharif in his entourage was Hazrat Peer Badruddin Badar-e-Alam Zaahidi. He was a migrant from Meerut (present Uttar Pradesh) who came to Bihar Sharif on the invitation of Hazrat Makhdoom Shaykh Sharfuddin Ahmed Yahya Maneri to reside there and carry on the mission of spiritual illumination. His tomb, the Chhoti Dargah, is just one kilometre from the Badi Dargah and is considered equally holy. Annual Urs: A Festival of Divine Love and Unity One of the most highly awaited religious festivals in Bihar Sharif is the annual Urs (death anniversary) of Hazrat Badruddin Badar-e-Alam Zaahidi, which takes place every year on 26th of January. Far from a ritualistic celebration, the Urs is a religious communion of communities—Muslims, Hindus, and followers of other faiths participate. Day starts with Fajr prayers, then morning recitations of the Qur'an Sharif at the sacred Kaghzi Mohalla. The mood is charged with spirituality, with Chadars and flower offerings being made at the saint's tomb. Prayers for peace, good health, and harmony in people realise the ultimate Sufi doctrine of Sulh-e-Kul (peace with all). The event is marked by the presence of religious leaders, politicians, and local administration, which is indicative of the importance of such shrines as not just spiritual centres but cultural and social pillars as well. The Urs of Hazrat Badruddin, in particular, is indicative of Bihar Sharif's timelessness in its commitment to the upholding of Sufi ethos. A Land Where Saints Walked Besides these two towering personalities, Bihar Sharif has been the abode of a galaxy of Sufi stalwarts. Hazrat Ibrahim Malik Baya, another famous saint from Ghazni, Afghanistan, also chose Bihar Sharif as his spiritual headquarters during the 14th century. A warrior turned mystic, he embodied the Sufi virtues of humility, sacrifice, and devotion. His mausoleum at the Peer Pahadi near the tomb of Hazrat Syed Ahmed Peer Pahadi is safeguarded by the Archaeological Survey of India, which indicates the importance of the monument in terms of both history and spirituality. The other spiritual leaders who contributed immensely towards the town's heritage are Hazrat Makhdoom Syed Ahmed Charamposh Tegh Barhana and Hazrat Syed Shah Khizr Haider bin Ahmed Jajneri alias Shah Baagh. Saints who did not only spread spiritual practices but also contributed immensely towards the growth of education, welfare of society, and friendship among different faiths. The Syncretic Soul of Bihar Sharif The most striking aspect of Bihar Sharif is the way it can be a melting pot of religious identities. The Sufi saints here have a hold that transcends sectarian loyalties. The saints' vocabulary of love and tolerance still resonates in the mohallas and dargahs of the town. During festivals like Urs or even Ramadan, you would find people from other religions participating in the rituals, offering food for communal meals, or even just lighting lamps on the shrines. This communal living is a reflection of the “Ganga-Jamuni tehzeeb” that has long defined the Indo-Islamic cultural tradition. This syncretism of cultures is vital in a more polarised world. Bihar Sharif, in its Sufi tradition, offers a paradigm of peace-making and toleration, a reminder of India's pluralist past. A Heritage in Need of Saving Though it has a rich religious past, Bihar Sharif's heritage structures are facing urban encroachment, abandonment, and unawareness at each step. While a few of the popular Dargahs are safeguarded by the Archaeological Survey of India, others are not. Local residents, heritage activists, and Sufi faithful increasingly began calling for more robust conservation efforts. Education campaigns, Sufi book festival events, and interfaith conferences are being proposed to restore the cultural memory of the site. In addition, incorporation of Bihar Sharif shrines in the Sufi Circuit of Bihar can guarantee the raising of funds and awareness for their conservation. A city that used to guide the spiritual soul of an entire region cannot be allowed to diminish to oblivion. Conclusion In Bihar's heartland, where Nalanda's ancient universities used to share their wisdom with the world, Bihar Sharif is today a university of the heart. Its Dargahs are not just mausoleums—they are hubs of peace, love, and harmony. In a world too often torn apart by religious polarisation, the voice of Bihar Sharif's Sufi saints rings out louder than ever: love all, serve all, and seek the divine in every human. ---- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is the author of 'Bihar Aur Sufivad', a research book based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islam-spiritualism/dargahs-devotion-bihar-sharif-sufi/d/135721 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

What Game is Pakistan Playing in Nigeria in the Name of Counterterrorism Cooperation against Boko Haram and ISIS in West Africa

By New Age Islam Staff Writer 31 May 2025 Nigerian military personnel receive training in Pakistan Main Points: 1. Four Pakistanis were arrested by Nigeria's counterterrorism forces on 28th May 2025. 2. Pakistan's General Sahir Shamshad Mirza had visited Nigeria on 12th May 2025 to boost defence and counterterrorism cooperation between the two countries. 3. The Pakistanis were reportedly involved in terrorist attacks in Nigeria. 4. The Pakistanis provided Boko Haram and ISWAP arms and training. ----- In an interesting development, four Pakistani nationals were arrested on 8th May 2025 by Nigeria's counterterrorism forces for abetting terrorism and providing arms and tactical training to Boko Haram and the Islamic State of West African Province (ISWAP) in Nigeria. Initial investigations have revealed that the four Pakistanis provided arms and training to Boko Haram and ISWAP terrorists. The arrests came barely a fortnight after Pakistan's Chairman Chiefs of Army Staff Committee Gen. Sahir Shamshad Mirza visited Nigeria and met Nigeria's President and the military leadership to further boost defence and counterterrorism cooperation. The incident highlights what kind of counterterrorism expertise and support Pakistan has been providing to Nigeria to fight against terrorist organisations like Boko Haram. The defence and counterterrorism coperation between Pakistan and Nigeria kicked off in 2014 when Nigeria's President Goodluck Jonathan and Pakistan's President Mamnoon Hussain entered into an agreement on defence and counterterrorism cooperation as well as trade partnership. Pakistan boasts of its expertise and experience in fighting terrorism and insurgency and presents itself as a victim of terrorism. On this basis, Pakistan impressed Nigeria's leadership because Nigeria was also struggling with terrorist organisations like Boko Haram which came into existence in 2002. In 2014, another terrorist organisation ISIS emerged and imposed its so-called caliphate in Levant. Many offshoots and affiliates of the ISIS emerged in African and Asian countries. ISWAP was one of its offshoots which posed another threat to its security. Therefore, Nigerian government agreed to take Pakistan's help in combating terrorism. Under this agreement, 2000 Nigerian military personnel received training in Pakistan. However, Pakistan's support and training did not provide respite from terrorism as Boko Haram and ISWAP continued their attacks on government and military personnel as well as civilians. Boko Haram attacked modern schools and kidnapped students while ISWAP attacked Christians and non-Sunni Muslims and civilian population. Thousands of innocent people including students have been abducted and killed and hundreds of villages have been destroyed by the terrorists in the last ten years. This is because, Pakistan itself does not have the will or expertise to fight terrorism on its land. It has not been able to eliminate terrorist and militant groups operating on its land. A number of its initiatives and operations have proved counterproductive and a failure. Let's take a look at some of major terrorist attacks in Pakistan in the same year e.g. 2014. On January 21, a bomb attack on a bus of pilgrims killed at least 24 Hazara and injured 40 others in Mastung District, Balochistan. On February 13, a suicide bomber targeted a bus of police officers, killing at least 13 and injuring 58 others near Razzakabad Police Training Centre in Shah Latif Town, Karachi. On March 3, two suicide bombers and armed terrorists killed 11 people and injured 25 at the district court in Islamabad's F-8 sector. On April 9, a bomb at an Islamabad vegetable market killed 24 people and injured 116. On May 25, a bomb attack on a security convoy in the Pandiyali tehsil of Mohmand Agency killed six security personnel and injured three others. On May 25, armed men attacked a check-post along the Quetta-Karachi Highway in Wadh tehsil of Khuzdar District, Balochistan, killing at least eight Balochistan law enforcement officials and injuring three others. On June 8, armed men attacked Karachi airport, killing 13 people. An Army spokesman said security forces killed all 10 of the gunmen. On September 6, naval security thwarted a terrorist attack on Karachi Naval Dockyard. One sailor and two attackers died in a firefight, while security forces captured four attackers. The terrorists reportedly planned to hijack a naval frigate. On November 2, a suicide bomber killed at least 60 people at the Wagah border crossing with India. TTP splinter group Jamaat-ul-Ahraar claimed responsibility. On December 16, armed militants wearing paramilitary uniforms and suicide vests attacked an Army-run school in Peshawar, killing at least 144, mostly children. TTP claimed responsibility for what local media termed the deadliest attack in Pakistan's history. The 16 December 2014,terrorist attack was carried out by terrorists as a retaliation of the Operation Zarb-Azb by the Pak military but was shelved after the army suffered heavy casualty. Earlier in February 2014, the Pakistan government launched National Internal Security Plan to combat terrorism and violent extremism but could not implement it successfully due to bureaucratic bottlenecks and lack of funds. During the last ten years, insurgency and terrorism has seen a steep rise in Pakistan. TTP, LeT and other militant organisations have been operating openly and the insurgency in Balochistan has intensified. The Pak army has suffered not only huge casualties at the hands of the Baloch rebels but also thousands of its soldiers and army officers have resigned or absconded due to low morale in the army rank and file. Therefore, the Pakistan army had nothing to offer to Nigeria in terms of counter terrorism measures but it bullied Nigeria into buying its so so-called expertise and experience to get money for its cash strapped economy. Pakistan promoted terrorism on its land to get billions of dollars from the US. It played the same game with Nigeria. It promoted terrorism by planting its terrorists in Boko Haram and ISWAP so that it can get financial assistance from Nigeria for training its army as long as terrorism and insurgency lasts in the country. This is the same game the US plays in terrorism struck countries. The more the US is involved in the war on terror in a particular country, the more terrorism spreads there. The Theatre Commander of Operation Hadin kai, Abdulsalam Abubaker revealed this modus operandi. He said that because of the involvement of the foreign mercenaries in terrorism in the country, the terrorist organisations have got more sophisticated weapons, devices and tactics inflicting greater losses to the forces and civilians. They now use drones for surveillance, IED and other sophisticated tactics. The foreign mercenaries facilitated tactical and strategic training to the terrorists. This coordination has led to greater casualties and significant loss for the government forces. According to him, the four Pakistanis were involved in terror attacks in the north east state of Nigeria.This development was witnessed only after the involvement of Pakistan in Nigeria's war against terrorism. It is now no secret that Pakistan army is hands in glove with the ISIS in Pakistan. Recently, the ISIS announced that it will attack Baloch rebels and peaceful protesters in Balochistan apparently to help the Pakistan army in combating the Baloch nationalists. Therefore, liaison between the Pakistan military and the ISWAP cannot be ruled out. It would, therefore, be wise on the part of the Nigerian government to abandon the counter terrorism plan with Pakistan as it would only promote terrorism in the country by providing sophisticated weapons and devices to the terrorists. It would be more prudent on its part to combat terror with the help of its neighbouring countries as Mr Abubaker has wisely advised his government. URL: https://www.newageislam.com/radical-islamism-jihad/pakistan-nigeria-counterterrorism-boko-haram-isis/d/135727 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