System of Reflection in Islam Foundation of Social Harmony

By Dr. Zafar Darik Qasmi, New Age Islam 5 July 2025 Islam promotes reflection (Tadabbur and Tafakkur) to ensure social harmony, counter misinformation, encourage responsible speech, deepen faith, and foster a thoughtful society rooted in wisdom, balance, and moral integrity. Main Points: 1. Islam encourages reflection as a means to strengthen faith. 2. Spreading unchecked news leads to social harm and confusion. 3. Intellectual disagreement is a sign of a developed society. 4. Irresponsible media behaviour disrupts social harmony and peace. —---- Islam is not just a set of rituals and beliefs; it is a complete way of life that emphasizes intellectual growth, moral responsibility, and conscious living. One of the most powerful principles in Islam is reflection — known in Arabic as Tafakkur (thinking) and Tadabbur (deep contemplation). These concepts are not only encouraged but are essential tools for understanding the truth, strengthening faith, and contributing positively to society. Today, creative and research-based achievements are being made across the world that have gained strong influence in society. However, it is also true that these artificial innovations are having both positive and negative impacts. Whenever society is introduced to new research or creative work, opinions differ on whether to accept or reject it. And rightly so — nothing should be accepted blindly without deep thinking and analysis. Every aspect, including the pros and cons of the innovation, and its potential effects on society, must be carefully examined before forming a final opinion. Only after proper reflection and discussion should a judgment be made about whether something is acceptable or not. The final decision, based on thoughtful consideration, should be shared clearly with the public to avoid confusion or doubt. Such a thoughtful and serious approach is a mark of a mature society. In contrast, societies that act hastily and without reflection often make careless judgments. This leads to meaningless conflicts, damages the intellectual balance of society, and disturbs peace and harmony. Therefore, hasty decisions — whether about worldly matters or religious rulings — usually result in disappointment and resentment. The society we live in today has its own unique demands and challenges. The new revelations we face daily can only be properly understood when individuals in the society have the ability to think and reflect. Unfortunately, because of our indecisive mindset and lack of firm, unified thinking, many issues arise — and we don’t even realize how these unresolved problems are negatively affecting society. It seems people now have a habit of making statements — either out of blind devotion or hatred — without proper thinking. When a person becomes conscious of what they should and shouldn't say, and thinks carefully before speaking or writing, they can avoid many moral, social, or religious mistakes that otherwise might lead to unrest in society. Another major issue is with modern media, which often acts irresponsibly just to please certain groups. By spreading false news or making baseless allegations, they damage the reputation of others. Ironically, the real disgrace lies not with the people being targeted, but with those who sit in comfortable rooms and spread such stories without verification. People working in the media must adopt the principle of not publishing or broadcasting any news without proper investigation. If news is thoroughly checked before being released, it can prevent unnecessary panic or disturbance in society. Everyone should make it a rule in life to think deeply and investigate thoroughly before sharing any information, so it doesn’t harm any community or hurt anyone’s sentiments. Islam has clearly laid down this principle. The Qur’an advises that when news reaches you, investigate it. The Prophet Muhammad (peace be upon him) said: "It is enough of a lie for a person to repeat everything he hears." This means we must not share anything without confirming its truth. The current irresponsibility of social media, electronic media, and print media is truly worrying. It demands serious reflection from every individual. Now, consider Islam’s universal system of reflection and thought (Tadabbur wa Tafakkur). This is a broad and complete principle of Islam that brings peace, comfort, and harmony to society. Islam invites all of humanity to observe and reflect upon the universe. The Qur’an frequently addresses us with phrases like: "Do they not reflect?" (افلا یتدبرون) and "Do they not think?" (افلا یتفکرون). These verses encourage us to think about the functioning of the universe and discover the truth about our Creator. Unfortunately, many religious groups have paid very little attention to this great Islamic principle. Some religious leaders use their influence to force their own views on society instead of encouraging deep thinking. They fear that if people begin to reflect independently, the religious business built on blind following will collapse. Moreover, even in the fields of Islamic research and religious education, there is very little intellectual work that highlights Islam’s system of reflection and thought. But when we study the works of our early scholars, we see that they deeply respected differing opinions and always encouraged intellectual discussion. One great example is Imam Abu Hanifa (may Allah have mercy on him), who established a school of jurisprudence (Fiqh) where scholars engaged in deep debate and reflection. On one issue, many different opinions would be recorded. What’s more, those differing views came from his own students, and yet Imam Abu Hanifa welcomed these differences. None of these opinions were hidden or censored. In fact, these differences are now part of the richness of the Hanafi school of thought, not a weakness. This shows that the early scholars didn't just learn and teach Islam — they lived by its values, including the value of critical thinking. Today, we must once again revive this system of reflection and thought in our schools, research institutions, and social spaces. Only then can society become a true bearer of knowledge and wisdom. In conclusion, nations that have adopted thoughtful analysis and built societies around reflection, balance, and harmony have always succeeded. Forcing ideas on others and then expecting positive results is a contradiction. Only those ideas are respected and successful that are accepted willingly. And this can only happen when people are given the freedom to think, question, and reflect with open hearts and minds. Social balance will be possible only when individuals are free — not to say anything recklessly — but to reflect deeply and meaningfully. Conclusion In today’s world, where people are quick to judge, react emotionally, and follow trends blindly, the Islamic emphasis on reflection is a much-needed remedy. Whether it is about interpreting religious texts, responding to media narratives, or making personal decisions, Islam calls us to slow down, think deeply, and act wisely. The lack of reflection leads to division, extremism, misinformation, and societal harm. A community that does not think, questions nothing, and simply imitates others becomes weak and vulnerable. Reflection in Islam is not just an intellectual exercise; it is a spiritual and social necessity. It helps believers develop stronger faith, make wiser decisions, and build a more balanced and peaceful society. The Qur’an, the teachings of the Prophet ﷺ, and the legacy of Islamic scholars all point towards one essential truth: a thoughtful mind leads to a meaningful life. In Islam, to reflect is to worship, and to think is to live with purpose. URL: https://www.newageislam.com/interfaith-dialogue/reflection-foundation-social-harmony/d/136092 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 Zar Zari Zar Baksh: The Sufi of Khuldabad Whose Breath Brought Gold, Guidance, and Generations into Light

By Adnan Faizi, New Age Islam 5 July 2025 A quiet saint with immense spiritual depth, Hazrat Muntajibuddin Zar Zari Zar Baksh carried the Chishtiyya tradition into the heart of the Deccan. A beloved disciple of Hazrat Nizamuddin Auliya, he became a luminous force in Khuldabad, guiding generations through love, miracles, and simplicity. Main Points: 1. Born near Aurangabad, a descendant of Hazrat Abu Hanifa 2. Disciple of Hazrat Nizamuddin Auliya, led Deccan caravan of saints 3. Known for the gold-miracle, he was bestowed the title 'Zar Zari Zar Baksh'. 4. Settled in Khuldabad, converted many including mystic Sona Bai 5. Died at 34, his shrine remains a major spiritual site ---- Introduction Hazrat Shaykh Muntajibuddin, more lovingly remembered as Zar Zari Zar Baksh and Dulha Miyan, was among the most graceful transmitters of the Chishti light in southern India. Though he died young at just 34 his impact on the spiritual topography of the Deccan was profound. As mureed of Hazrat Nizamuddin Auliya and brother to Hazrat Burhanuddin Gharib, his name is revered in Chishti circles, especially in the dargah town of Khuldabad. His legacy of charity, quiet strength, and divine miracles earned him the title “Zar Zari Zar Baksh” the one who distributed gold. Early Life and Background Hazrat Muntajibuddin was born in 675 AH (1276 AD) near Aurangabad in the Deccan region. His father was Hazrat Shaykh Muhammad, and his mother was Bibi Hajira (often called Ma Saheba), who lies buried beside him today. He belonged to a family steeped in spiritual legacy. Among his four brothers, Hazrat Burhanuddin Gharib stands out as one of the most renowned Chishti saints of the region. His siblings included Hazrat Aziz Qattal and Hazrat Abul Fatah, both buried in Deccan cities. He also had five sisters—Bibi Khadija, Bibi Maraya, Bibi Amana, and Bibi Hameeda. He was known for spiritual tendencies from childhood. Devoted to prayers, dhikr, and ascetic practices, he would also regularly offer Ishraq, Chasht, Awabeen, and Tahajjud prayers along with the obligatory ones. From an early age, he exhibited signs of deep devotion and renunciation. Nasabi and Spiritual Lineage Hazrat Muntajibuddin is widely believed to be the 21st-generation Spiritual descendant of Prophet Muhammad and the 11th-generation descendant of Hazrat Imam Abu Hanifa. His lineage from Abu Hanifa is noted as follows: 1. Hazrat Khwaja Muntajibuddin 2. Hazrat Mahmood 3. Hazrat Naseer Hanseri 4. Hazrat Sultan Muzaffar 5. Hazrat Sultan Ibrahim 6. Hazrat Shaykh Abu Bakr 7. Hazrat Shaykh Abdullah 8. Hazrat Shaykh Abdur Rashid 9.Hazrat Shaykh Abdus Samad 10.Hazrat Abdus Salam 11.Hazrat Imam Abu Hanifa As per most traditions, this lineage is accurate, though one version traces him as the 12th-generation descendant. Spiritually, he followed the Chishti Silsila from Prophet Muhammad through Hazrat Ali, Hazrat Hasan Basri, and other key saints, eventually to Hazrat Nizamuddin Auliya, and finally to himself. This rich transmission of Barakah shaped his approach to sainthood. Bay'ah and Khilafat Hazrat Muntajibuddin was a mureed (disciple) of Hazrat Nizamuddin Auliya, one of the most influential Chishti saints. Not only did he earn his mentor's love, but he was granted full spiritual authority Khilafat at a young age. Along with this, he received a prayer mat, a robe of honour, a staff, and a written certificate of Khilafat. He was known for his deep Taqwa (piety), Zuhd (abstinence), and simple lifestyle. Despite being young, his maturity in spiritual matters and his authority among the saints were evident when he led a massive caravan from Delhi to Deccan. Caravan to Deccan and Settlement When Hazrat Nizamuddin Auliya chose to spiritually illuminate the Deccan, he selected Hazrat Muntajibuddin to lead a spiritual caravan southward. This journey is legendary—some records state the caravan comprised 1400 palanquins, others mention 700 people. This group included: Hazrat Khwaja Muhammad (spiritual brother) Hazrat Khwaja Shamsuddin (his sister’s son) Hazrat Syed Kabir (his teacher) Hazrat Khwaja Sirajuddin (maternal uncle) Hazrat Badruddin Nau-Lakhi Hazrat Kamaluddin (buried in Mandi Takeri) Hazrat Sadruddin Hazrat Fakhruddin Hazrat Zaheeruddin Initially settling near Daulatabad, Hazrat Muntajibuddin began chilla kashi (forty-day meditations) in mountain caves. Later, he established himself permanently in Khuldabad, then known as “Baghe Roudah.” Title “Zar Zari Zar Baksh” The name “Zar Zari Zar Baksh” came from several accounts of divine provision: Every Tahajjud, a box of gold would appear before him—some say sent by angels or Jinn—used only to feed and clothe his dervishes. Hazrat Nizamuddin Auliya once told him, “You will never lack help from the unseen,” and so it happened. In one narrative, during a famine, golden branches emerged miraculously to provide relief. Another tradition says his mother, while pregnant, consumed a blessed gold pill of Raw sugar given by Hazrat Nizamuddin, and he was born wrapped in golden cloth. Despite such miraculous blessings, he lived austerely, sharing everything with his companions. Miracles and Disciples Among the most known of his miracles is the story of Sona Bai, the daughter of a local Hindu chief. Once, when she refused water to a thirsty dervish, sarcastically saying he could have water only if the well turned to gold, Hazrat Muntajibuddin dipped a handkerchief into the water—and it turned golden. This event caused her entire family to accept Islam. Sona Bai later became a mystic herself and buried near Hazrat’s grave. Demise and Urs Tradition Hazrat Muntajibuddin passed away on 7 Rabi' al-Awwal 709 AH (1309 AD) at the age of just 34, in his Khuldabad residence. His Urs is still commemorated with deep devotion: The ceremonies begin on 1st Rabi' al-Awwal and reach their peak between the 4th and 8th. Rituals include Taqrib Chuna (whitewashing), Sandal Mali (applying sandal), and Farashan (changing the grave cover). A special tradition is washing the cover at the Satkonda wells. The days are marked with Qawwali, Meelaad Sharif, and distribution of sweets, creating a spiritual and festive atmosphere. Mausoleum and Legacy His dargah in Khuldabad is among the most visited Chishtiyya shrines in southern India. The shrine is elevated, covered with velvet and golden lace. Inside the Mausoleum preserved Qur’an copies and a steel mirror, while the floor at the entrance gate is lined with black stone. Nearby are the graves of his mother Bibi Hajira, his sister’s sons, and numerous dervishes. Historical records mention that the current structure was renovated during the Golconda era by Sultan Abul Hasan Tana Shah. Despite his short life, Hazrat Muntajibuddin’s spiritual legacy echoes through the Deccan. His shrine continues to inspire seekers and saints. His example of silent generosity, deep dhikr, and quiet dignity remains a guiding light. ----- 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-zar-zari-zar-baksh-sufi-gold-guidance-generations/d/136088 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 Ghadar Movement: A Treatise On A Lost And Forgotten Chapter

By Sumit Paul, New Age Islam 5 July 2025 "A colonised country's history after its freedom must be complete in all respects. Ignoring a few links may present a truncated story which cannot be called history. " Muhammad Mujeeb, Indian writer of English and Urdu literature, educationist, scholar and the vice chancellor of Jamia Millia Islamia, Delhi, translated from Urdu by the reviewer "Chand Log, Chand Waaqyaat Aise Bhi Hain / Hue Jo Gum Toh Phir Kabhi Mile Hi Nahin" (There have been a few individuals and incidents that once lost, remained forever lost and forgotten). This Urdu couplet of an anonymous Urdu poet from Pakistan aptly sums up 'The Ghadar Movement'. It's often said in Urdu that, "Tahreek-E-Ghadar Par Waqt Ki Gard Bichh Gayee" (The dust of time settled on the Ghadar Movement). Fortunately, no longer, for Dr Rana Preet Gill's latest book, 'The Ghadar Movement': A Forgotten Struggle' (published by Penguin) provides an insightful and incisive study of this hither-to least known chapter of India's freedom struggle. A veterinary doctor by profession, this young and dynamic woman is a very successful and well-known writer who has been writing for many years. Her innumerable write-ups have appeared in all the leading national dailies and she has penned a few books as well. This book on Ghadar Movement reveals the analytical bent of Rana Preet Gill's mind. In other words, it's her maiden foray into a research work of significant importance. Collecting scattered facts and data, poring over them, analysing those details and compiling them into a researched screed requires burning the midnight oil. Yet, she did it admirably and also discharged her professional duties and responsibilities simultaneously. It can be said that Rana Preet Gill has resuscitated an entombed, if not completely dead, subject of monumental importance and value. For the unversed, The Ghadar Movement was a revolutionary organization founded by Indian expatriates in the United States in 1913, initially known as the Pacific Coast Hindustan Association. The word "Ghadar" itself means "revolution" in Urdu, which reflects the movement's core objective. All types of movements begin with a sense of euphoria and they often peter out sans a trace. Many factors work in a confluence that contribute to fading out a social, political, religious or freedom movement. The same dismal fate befell the Ghadar Movement as well. Poor planning, overzealous approach, coupled with lack of coordination, turned out to be the undoing of an intrepid, albeit over-enthusiastic and abortive movement. Ghadarites didn't envisage the dangers and challenges they could face while taking on the might of the seemingly invincible British empire. The presence of Mukhbir (informers) expedited its disintegration. The British government got a hint and it ruthlessly finished it off. Racism in Canada and the USA was yet another factor that contributed to the formation of this movement. Those who participated in the Ghadar movement were forgotten. But kudos to the author for not just mentioning the names of Ajit Singh, Sohan Singh Bhakha, Taraknath Das, Raja Manendra Pratap, among others, she also underlined their roles. But for her indefatigable endeavours, many participants in the movement would have remained in the dungeon of oblivion. There's a couplet in Urdu, "Main Woh Moti Hoon Jo Bik Jaaonga Haathon-Haath / Aankh Wala Koi Mitti Se Utha Le Mujh Ko" (I'm a priceless pearl/ All I need is a connoisseur who can find me in the dust). Gill dusted off and brought out those names for her readers. The contributions of Punjab and Punjabis in India's freedom struggle are well-known but perhaps not equally well-documented. In these times of ultra-nationalism when certain individuals are being projected as 'great' revolutionaries and freedom fighters, it's time to re-evaluate the role of Punjab and its (forgotten) revolutionaries because it's a matter of justifiable, nay pardonable, ethnic pride for the community. It's incumbent upon every Indian to know the history and struggle of Ghadarites and what happened to them. En passant, The Ghadar Movement, finds more than a fleeting mention in the history books of Pakistan! There have been seminars and discussions on it. But the Indians have chosen to look askance. This reviewer's interactions with the Pakistani scholars of modern history underscore the deep and genuine interest Pakistanis have evinced in this forgotten chapter of India's freedom struggle. The author must be complimented on this brilliant book and the publishing house (Penguin) also deserves paeans, plaudits and panegyrics for bringing out a superlative book on this subject. The book is reasonably priced (799/-) and looks attractively sombre. To encapsulate, it's a must-read for all. ----- 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/ghadar-movement-treatise/d/136087 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

Anti-Junta And Pro-Democracy Groups: ‘Myanmar Military Junta Has No Legal Or Political Legitimacy To Hold An Election’

By Nava Thakuria, New Age Islam 4 July 2025 As the military rulers of Myanmar (also known as Burma and Brahmadesh) plans for a nationwide election in the next few months, the anti-junta and pro-democracy groups have come out with strong voices that the ‘military junta has no legal or political legitimacy to hold an election’ and it does not have the effective territorial or administrative control over southeast Asian nation to conduct an inclusive polls. Progressive Voice, a participatory, rights-based policy research and advocacy organization, asserted that ‘with relentless junta attacks causing widespread instability and mass displacement, its planned election would be neither free & fair nor credible.’ (From Files) ---- Myanmar junta chief Min Aung Hlaing on a number of occasions stated that the next general election will be conducted by the end of this year or the early days of 2026. The batch of current dictators, who grabbed power in Naypyitaw on 01 February 2021 after toppling the democratically elected government of Daw Aung San Suu Kyi, continue declaring that they would go for the polls and hand over the power to nearly 55 million Burmese nationals. It’s however assumed that the octogenarian Nobel peace laureate Suu Kyi, who is behind bars for years, and her party National League for Democracy (NLD) will not be allowed to participate in the forthcoming election. By now the military rulers have extended the state of emergency for many times. Since the latest military coup, over 6,500 Myanmar locals have been killed by the security forces and more than 3.5 million individuals were displaced, many of whom left for neighbouring countries like Thailand, Bangladesh and India. No less than 22,000 people were detained by the armed forces, where the ousted Myanmar President Win Myint and over 25 journalists are still inside different jails without trials. Realising the ground situation, a United Nations official recently made a serious comment on Myanmar rulers that there cannot be an election when they imprison and torture and execute the opponents’. More precisely, the Min Aung Hlaing-led junta today fully controls only half of the townships in Myanmar. According to the National Unity Government (NUG), around 144 out of 330 Myanmar townships are currently under the control of ethnic armed organizations and other people-led resistance forces. Over 75 townships continue to face armed challenges from the people with guns in other hands. Technically over 75% of Myanmar territory is now controlled by the civilian administrations after being snatched away from the military government by anti-junta armed forces. In western Myanmar, Rakhine State (Arakan) province has virtually gone out of the military, where they effectively control only three townships (namely Rakhine capital Sittwe, Manaung and parts of Kyaukphyu) out of 17. Fighters belonging to the Arakan Army had captured all those townships with their offensive against the Tatmadaw. Progressive Voice, while terming the junta planned polls as a sham election, asserted that amid escalating attacks on civilians, the junta has continued its relentless efforts to whitewash its atrocities through the promise of the election, which is nothing but a façade. “The junta’s recent arbitrary dissolution of 40 political parties (including the NLD, which overwhelmingly won in 2015 and 2020 elections) makes its real intention crystal clear. In addition, the illegitimate election authority said that voting will take place in 267 townships—a figure based on the junta’s illegal reconfiguration of the 330 officially recognized townships to artificially increase the number of townships under its control and create a false impression of broad electoral coverage,” said a statement of Progressive Voice adding that the planned election is its ‘strategy to seek and entrench false legitimacy so it can reinforce its tyranny’. Speaking to this writer from Yangon (formerly Rangoon), Khin Ohmar, chairperson of Progressive Voice stated that the international support for the junta’s sham election (whether direct or indirect) poses an imminent threat to Myanmar people’s fight for freedom and democracy by entrenching military tyranny and reinforcing the very structure of violence. The international community must unequivocally denounce the junta’s planned election and support the Myanmar people’s efforts to build federal democracy from the ground up, said the Burmese democracy activist adding that any international support of the junta’s sham election plan—whether through direct engagement or in ways that lend false legitimacy—only serves to embolden its brutality and continue the vicious cycle of military violence. What the Myanmar people urgently need from the global community is genuine solidarity and practical assistance that further strengthen their resilience and resistance to win their revolution and rebuild their communities, asserted Ms Ohmar, adding that imposed solutions aiming to address the current polycrisis with quick fixes will only reinstate, reinforce, and prolong military tyranny, and exacerbate the Myanmar people’s suffering. Urging the world population to stand with the anti-junta Burmese population, the activist expressed hope that genuine and meaningful changes can come from the people of Myanmar working together to end military tyranny for good and establish an inclusive federal democracy and sustainable peace. URL: https://www.newageislam.com/current-affairs/anti-junta-pro-democracy-myanmar-military-election/d/136073 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

Stepping Outside Of One's Comfort Zone

By Sumit Paul, New Age Islam 4 July 2025 "It is a good lesson–though it may often be a hard one–for a man... to step aside from the narrow circle in which his claims are recognized and to find how utterly devoid of significance, beyond that circle, is all that he achieves, and all he aims at." Nathaniel Hawthrone Nathaniel Hawthrone was born on July 4. ------ It is important for individuals to step outside of their comfort zones and the limited recognition they may receive within their familiar circles. By doing so, they can truly understand the insignificance of their achievements and ambitions when viewed from a broader perspective. This lesson prompts individuals to cultivate a more grounded and realistic view of their place in the world, allowing them to embrace humility and appreciate the vast richness and diversity that exists beyond their immediate experiences. Hawthorne encourages individuals to seek a deeper understanding of themselves and the world around them, challenging them to transcend their self-centeredness and broaden their horizons. Urdu poet Faheem Akhtar says, "Tere Apne Toh Teri Taareef Karenge Hi/ Tahseen Woh Hai Jo Doosron Se Mile" (Your near and dear ones will admire you/ But getting praised by others is much more important). It's, therefore, imperative to go beyond the comfortable arrangement of Quid Pro Quo. A star may shine brightly in a small group of stars but the brightness of the same star will appear feeble in a much bigger constellation of stars. Mirza Asadullah Khan 'Ghalib' says in a Persian couplet, which I can't recall at the moment, that "I'll consider myself to be truly great when the Iranian scholars of Persian poetry and literature will admire my Persian poetry." He was so right and humble as well, at least, on this count. Despite being such a great Urdu-Persian poet of the subcontinent, I'm afraid, he (Ghalib) couldn't hold a candle to Firdausi (who wrote 'Shahnama'), Nizami Ganjavi, Firuz Mashreqi or Asad Tusi in terms of the use of Persian language and its numerous idioms. Here, I'm not comparing him with the great Rumi, Shams, Attar, Sanai, Khaqani, Anwari, among others because all those greats were mystics and Ghalib wasn't exactly a mystic, at least in his Persian Kalaam. By the way, Ghalib's Persian poetry lacks poetic pliability of Persian language, which's an inherently Lachakdaar Zabaan (a flexible language); even much more malleable than Urdu. Allama Iqbal also had the same rude awakening when his Persian teacher at Cambridge, the redoubtable Professor, Reynold A Nicholson, suggested that he (Iqbal) must spend a considerable period with the native scholars of Persian to use the language (Persian) with greater skills and ease. Iqbal understood and spent time with the native scholars of Persian to understand his own limitations in Persian language, literature and poetry. Remember, "Woh Phool Sar Chadha Jo Chaman Se Nikal Gaya/ Izzat Use Mili Jo Vatan Se Nikal Gaya" (The flower out of the garden is adorned on the head of a deity or damsel/ He's respected who has gone out of his limited ambit). To understand the true value of oneself, one must go beyond oneself. Rabindranath Tagore aptly stated this in only three words, " Transcendence makes sense " (my translation of Tagore's original quote in Bangla). ----- 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: New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Muslim Scholars and Sufis Who Knew Sanskrit

By Dr. Zafar Darik Qasmi, New Age Islam 4 July 2025 Muslim scholars and Sufis learned Sanskrit to study Hinduism, promoted interfaith harmony, and highlighted the importance of languages in fostering peace, mutual understanding, and cultural unity in society. Main Points: 1. Sanskrit Mastery: Muslim scholars and Sufis mastered Sanskrit to translate sacred Hindu texts like the Vedas, Ramayana, and Mahabharata into Persian and Arabic. 2. Interfaith Harmony: Their efforts aimed at building understanding between religions and promoting peace, tolerance, and mutual respect across faiths۔ 3. Value of Languages: Linguistic knowledge was seen as a bridge to access wisdom, culture, and religious traditions of other communities, fostering intellectual and spiritual dialogue. 4. Modern Neglect: The tradition of learning Sanskrit has faded in contemporary religious institutions, and there is a strong need to revive it for sustaining interreligious and social harmony. ----- One of the greatest features of the world is linguistic diversity. Languages play a central role in understanding, preserving, and passing on the cultures, civilizations, and histories of nations. It is estimated that around 7,000 languages are spoken in the world today. Each language is a precious thread in the fabric of human intellectual development, cultural evolution, and social harmony. Languages are reflections of culture, guardians of knowledge and wisdom, protectors of historical consciousness, and symbols of social identity. Every language carries a whole world within it — through which we can understand a nation’s traditions, beliefs, literature, music, and way of life. In truth, linguistic diversity is not only natural but also a sign of Divine wisdom. Different languages are meant to be sources of beauty, variety, and mercy among humans—not of hatred and division. We must remember that knowledge of different languages gives us access to global literature, philosophy, religions, and scientific research. A multilingual person can understand different nations and cultures better, which promotes world peace and mutual respect. Language skills are essential in business, diplomacy, tourism, and international relations. Every language’s words and idioms reflect unique ways of thinking, which nurture human creativity. From a religious point of view, Islam also emphasizes respect for languages. Prophet Muhammad ﷺ appointed several Companions who knew different languages to build relationships with other nations. For instance, Hazrat Zaid bin Thabit (RA) was instructed to learn Hebrew to understand the letters and books of the Jews. Thus, linguistic diversity is a great asset to humanity. Every language is a representative of human intellectual heritage and cultural consciousness. It should be seen as a blessing, not a burden, and efforts must be made to preserve it for future generations. Prof. Akhtarul Wasey rightly said: “Languages have no religion, but every religion needs a language.” Truly, linguistic diversity opens the doors to knowledge, research, and understanding other religions and civilizations. Those individuals have always been respected who, along with their own language and literature, also learned the languages and cultures of other faiths and nations. This enables direct study of other religions and eliminates misunderstandings, leading to peace, tolerance, and unity. India and Linguistic Diversity India is a land of linguistic and cultural plurality. It has always been a cradle of many civilizations, races, religions, and languages. Language changes every few kilometers in India — in pronunciation, words, and expressions — reflecting the richness of Indian diversity. This is not just a historical fact, but a living cultural legacy. The 8th Schedule of the Indian Constitution lists 22 officially recognized languages including Hindi, Urdu, Tamil, Bengali, Marathi, Gujarati, Telugu, Malayalam, Kannada, Sanskrit, Kashmiri, Sindhi, Punjabi, etc. This diversity is vital for cultural development, national unity, and India’s global image. We must take pride in our languages and work to learn and preserve them. In this context, Muslim scholars and Sufi saints of India also played a remarkable role. Many of them learned the Sanskrit language, studied Hindu scriptures, translated them, and wrote comparative religious studies. Their goal was to foster social harmony, religious understanding, and cultural unity. By studying Hindu scriptures in Sanskrit, these Muslim scholars helped reduce misunderstandings, and promoted peaceful coexistence. Notable Muslim Scholars Who Knew Sanskrit: 1. Abu Rayhan Al-Biruni One of the earliest Muslim scholars to learn Sanskrit. He lived with Hindu priests and monks in India, learned Sanskrit (a secretive language at the time), and wrote the famous book “Tahqiq Ma lil-Hind” (Research on India), which is the first Arabic book on Hindu religion and philosophy. It introduced the Arab world to Indian culture. 2. Abdur Rahim Khan-i-Khanan A Mughal noble and poet who knew several languages including Sanskrit and Hindi. His Hindi couplets (dohas) reflect Indian traditions, Hindu-Muslim unity, Sufi spirituality, and moral values. His writings transcend religious divides and emphasize shared human values. 3. Abu’l Faiz Faizi A renowned scholar and poet of the Mughal period. He mastered Sanskrit and translated Hindu texts like Mahabharata, Atharvaveda, Lilavati, and others into Persian. 4. Abu’l Fazl Allami Historian and author of “Ain-e-Akbari”. He had some knowledge of Sanskrit and studied Hindu religion, which is evident in parts of his book where he discusses Hindu beliefs and customs. 5. Mulla Abdul Qadir Badayuni A well-known historian and linguist of Akbar’s court. He knew Sanskrit well and translated three major Hindu texts — Mahabharata, Ramayana, and Atharvaveda — into Persian under royal command. 6. Dara Shikoh The Mughal prince and Sufi thinker. He was fluent in Persian and a scholar of Sanskrit. He translated the Upanishads into Persian under the title “Sirr-e-Akbar” (The Great Secret), believing that Hindu and Islamic spirituality shared common truths. 7. Fathullah Shirazi A scholar from Iran who migrated to India and lived during Akbar’s time. He learned Sanskrit and contributed to the translation of Hindu scriptures like Mahabharata into Persian. These scholars not only translated Sanskrit texts into Persian but also preserved Hindu philosophy for Muslim readers. They built bridges between Vedanta and Sufism, between Islamic and Indian civilizations. Their efforts were not just acts of linguistic skill, but signs of broad-mindedness, intellectual tolerance, and interfaith dialogue. They strengthened the roots of composite Indian culture. Final Thoughts Unfortunately, the noble tradition of learning Sanskrit and other languages among Muslim scholars has faded today. There is a need to revive this legacy. Madrassas should consider teaching Hindi and Sanskrit, so that young scholars can understand the faith and culture of their fellow citizens. If we want to study Hindu scriptures, we must learn Sanskrit. Historically, Muslim scholars have always supported the learning of languages. It is a fact that there was a time when Muslim scholars and Sufi saints actively studied Sanskrit to promote harmony in society. But now, religious institutions and spiritual centers show a lack of interest in this valuable tradition — which is deeply unfortunate. URL: 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

Emergency Regime And The Role Of RSS

By Ram Puniyani for New Age Islam 4 July 2025 This June (2025), the country did observe the 50th year of the Emergency which was imposed by Indira Gandhi in 1975. Lots have been written about this period when many democratic liberties stood suspended, thousands were jailed and the media was muzzled. This period is seen very differently by some Dalit leaders who recall the radical measures taken by Indira Gandhi in the previous decade like nationalisation of Banks and abolition of privy purses. Lots has already been written and to analyse that. (From Files) ---- On this occasion the Union Cabinet passed a resolution condemning that period and praising those who sacrificed opposing this event. It was resolved to “commemorate and honor the sacrifices of countless individuals who valiantly resisted the Emergency and its attempt at subversion of the spirit of Indian Constitution, a subversion which began in 1974 with a heavy-handed attempt at crushing the Navnirman Andolan and Sampoorna Kranti Abhiyan.” The BJP is putting heavy emphasis on its great role during the 21 months of that period. This matches with the claims of RSS that they were the major force opposing the emergency. Like most of its other claims this one is also devoid of any element of truth in this. The search of some of the serious journalist’s efforts and books by some has another tale to tell. Prabhash Joshi, one of the doyens of journalism wrote, “Balasaheb Deoras, then RSS chief, wrote a letter to Indira Gandhi pledging to help implement the notorious 20-point program of Sanjay Gandhi. This is the real character of the RSS…You can decipher a line of action, a pattern. Even during the Emergency, many among the RSS and Jana Sangh who came out of the jails gave Mafinamas (apology letters). They were the first to apologize… Atal Bihari Vajpayee was [most of the time in hospital]… But the RSS did not fight the Emergency. So why is the BJP trying to appropriate that memory?” He concludes that “they are not a fighting force, and they are never keen to fight. They are basically a compromising lot. They are never genuinely against the government”. TV Rajeswar, who served as Governor of Uttar Pradesh and Sikkim penned a book, ‘India: The Crucial Years” [Harper Collins] corroborated the fact that “Not only they (RSS) were supportive of this [Emergency], they wanted to establish contact apart from Mrs. Gandhi, with Sanjay Gandhi also”. While many socialists and communists were undergoing the prison sentence, the RSS cadres were restless to get released from the jail. Subramanian Swami of BJP in an article in The Hindu narrated the emergency story. (13 June 2000) he claimed that RSS chief Balasaheb Deoras and former Prime Minister AB Vajpayee betrayed the anti-Emergency movement by writing letters of apology to India Gandhi. “It is on the record in the Maharashtra Assembly proceedings that the then RSS chief, Balasaheb Deoras, wrote several apology letters to Indira Gandhi from inside the Yerawada jail in Pune disassociating the RSS from the JP-led movement and offering to work for the infamous 20-point program. She did not reply to any of his letters.” (The 20-point program and Sanjay Gandhi's five-point are cited by the Congress regime to justify the imposition of the Emergency, in its endeavour to Regenerate India) One of my friends, Dr. Suresh Khairnar, Ex President of Rashtra Seva Dal was also in jail during this time. When he saw the RSS cadres signing the mafinama, he was furious at this act of betrayal and confronted them. As per their style they said what they are doing is as per the path which was taken by Tatyarao (V D Savarkar). So true of the strategies of the Hindu nationalists! One also remembers that when A.B. Vajpayee was arrested in Bateshwar near Agra while overlooking the procession participating in Jungle satyagrah, which pulled down the Union Jack from the government building and hoisted tricolour. Vajpayee immediately wrote a letter and disassociated from the 1942 Quit India Movement. He got his release immediately. The followers of this ideology have been well characterized by Prabhash Joshi above. While the verbal aggressive language of theirs is so loud, the practice is totally different. When Vajpayee led the NDA Government in 1998, the human rights activists did feel the difference. So far many of the committed workers for human rights regarded Congress and BJP as two sides of the same coin. This period of their rule opened the eyes of many of us to the fact that BJP is a party with a difference. That was despite the fact that BJP on its own did not have the full majority that time. Now Modi has been in the saddle for nearly eleven years. In 2014 and 2019 he got full majority. And with this full majority; the true colors of their credentials are loudly apparent. While the Emergency imposed by Indira Gandhi was in accordance with the norms of the Constitution, now we are witnessing an ‘undeclared emergency’. In 2015, in an interview with Shekhar Gupta of Indian Express, none other than Lal Krishna Advani said, “Today it has been 40 years since the declaration of Emergency at that time. But for the last one year, an undeclared Emergency has been going on in India. (‘Indian Express’ dated 26-27 June 2015.) The freedom of expression has been totally muzzled. Many have been imprisoned for daring to speak the truth. Freedom of religion is going for a freefall. Justice is being overtaken by bulldozer justice. The intimidation and torture of minorities on the pretext of love jihad, cow-beef is abominable. Many eminent social activists have been put behind the bars in the Bhima Koregaon case. The Muslim activists like Umar Khalid, Gulfisha Fatima are incarcerated even though their cases are not coming up for hearing. The Corporate controlled media is ever ready to plead for the Governments policies and suppress the dissenting voices. While the Union Cabinet and RSS linked organizations are taking all the credit for resisting the emergency of 1975, the present regime is imposing the same by other means. The index of democracy on the global scale is constantly on the decline. There is a need to introspect and overcome the undeclared emergency which India is undergoing at present. URL: 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 Bizarre Use Of Quranic Terminology Bunyan Al Marsoos By Pakistan In A Modern War Caused By Its Proxy Terrorism Is A Serious Insult To Islam And Its Traditions, NAI Editor Sultan Shahin Tells The UNHRC At Geneva

By Sultan Shahin, Founder-Editor, New Age Islam 3 July 2025 Full text of Oral Statement submitted by Sultan Shahin (Full name: Syed Sultan Ahmad Jilani), Special Representative of Asian-Eurasian Human Rights Forum (AEHRF) at 59th session of the Human Rights Council, 16 June to 11 July 2025, though it couldn't be delivered in person due to paucity of time allotted by the Council to NGOs on the list of speakers, on account of other pressing engagements. Item 9: ID with the SR on contemporary forms of racism, racial discrimination, xenophobia and related intolerance NGO: Asian-Eurasian Human Rights Forum (AEHRF) Date: 3 July 2025 Mr. President, The Resolution adopted by the General Assembly on 17 December 2024 [on the report of the Third Committee (A/79/456, para. 31)] 79/160 “acknowledges that discrimination based on race, ethnicity, religion or belief in all its forms and manifestations, including neo-Nazism, Islamophobia, Christianophobia and antisemitism, is a threat to social cohesion, not just to those racial and ethnic groups that are their direct target.” May I highlight the fact, Mr. President, that one of the signatories to the UN Human Rights Charter itself practices Islamophobia, Christianophobia, antisemitism and xenophobia in the form of a related intolerance of Hinduphobia too. On 09 August 2024, experts of the Committee on the Elimination of Racial Discrimination raised questions on Blasphemy Laws of Pakistan. Committee Expert and Country Rapporteur Mr. Yeung Sik Yuen said Blasphemy laws, which involved insulting the religion or religious figures, were a matter of great preoccupation in Pakistan. The Committee had received reports of persons belonging to ethnic minority groups being falsely accused of blasphemy or otherwise killed or physically attacked before fair trial, including five members of the Ahmadiyya community who were arrested under blasphemy charges in January 2023 for publishing and selling an alleged altered version of the Holy Quran. On Mar 26, 2025, The Human Rights Focus Pakistan (HRFP) released a damning report on the first quarter of 2025, spotlighting a sharp rise in victimisation rates and challenges faced by religious minorities like Christians, Hindus and Ahmadis in Pakistan. HRFP President Naveed Walter, said: "Religious minorities in Pakistan are easier targets for attacks, murders, blasphemy charges, abductions, forced conversions, and forced marriages." He pointed to a surge in incidents since January 2025, citing cases like Wasif Masih, Javed Masih, Ariha Gulzar, Shahnaz Bibi, Mehwish Nazir and so on. These also involved cases of abduction of young Hindu and Christian girls, forcible conversion to Islam and marriage with abductors. Farhan Javed Masih. (Christian Daily News-Morning Star News courtesy of family) ----- Fourteen-year-old Christian girl Ariha Gulzar ----- Also, Mr. President, a new form of Islamophobia was noticed being practiced by Pakistan recently. I would like to draw the attention of Islamic nations represented in the Council to the use of purely Islamic and Quranic terminology like Bunyan al Marsoos by Pakistan to describe a modern war caused by proxy terrorism. This is bizarre, to say the least, and a serious insult to Islam and its traditions. Even the Pakistani Islamist ideologue, Maulana Abul Ala Maududi, founder of Jamaat-e-Islami, and considered the father of Political Islam, refused to accept the Pakistani proxy terrorist incursion in the state of Jammu and Kashmir in 1947-48 as Jihad. He asked Pakistan to declare war against India and fight, if it wanted to capture the state that had legally acceded to India. Mr. President, Among the challenges of globalisation is the ease with which proxy wars can be waged by one nation against another through terrorism by non-state actors. While proxy wars in the Middle East and North Africa have attracted some international attention, South Asia has not. India has been facing such a proxy war and terrorist onslaught for the last 45 years. Now that the world has seen that proxy wars can turn into actual wars involving deadly modern, 5th generation fighter jets, between two-nuclear-armed nations, I hope the world community will pay urgent attention to the severe violation of human rights by proxy terrorist groups engaging in their nefarious activities in India. Thank you, Mr. President URL: https://www.newageislam.com/the-war-within-islam/quranic-terminology-bunyan-al-marsoos-proxy-terrorism-traditions/d/136067 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 Piers Morgan Doesn’t Understand About Biblical Justice

By Naseer Ahmed, New Age Islam 3 July 2025 Ever since October 7, 2023, in every debate on the ongoing genocide in Gaza, Piers Morgan opens with the refrain: "Israel has a right and indeed an obligation to defend itself." To appear balanced, he adds that the only question that troubles him is “what is a proportional response?”—a question he never answers. Meanwhile, he energetically defends Israel’s actions and refuses to label its onslaught as genocide, offering the surreal justification: “Israel has the power to kill all the Palestinians but hasn’t done it.” He ignores the fact that Israel, like the proverbial chef boiling a frog, knows that the temperature must be raised slowly. An overt, immediate genocide would rouse the world’s conscience. A slow-motion one, couched in the language of self-defence and precision warfare by the “most moral army”, slips scrutiny. This rhetorical dance—affirming Israel’s right to self-defence while feigning moral perplexity—obscures a much older and clearer moral framework. That framework is found not in geopolitical talking points or selectively applied humanitarian law, but in the very scriptures that form the ethical foundation of Western civilisation. The Principle Is Clear: Measured Reciprocity Both the Torah and the Qur'an enshrine a universal rule of justice: you may retaliate, but only to the extent of the harm done to you—never more. This is not a vague ideal; it is a binding legal principle. "Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot" —Exodus 21:23–25 "O you who believe! Qisās (just retaliation) is prescribed for you in cases of murder: the free for the free, the slave for the slave, the woman for the woman..." —Qur'an 2:178 Contrary to modern misreading, this Qur'anic verse does not endorse class-based justice. It limits retaliation to exact equivalence—no escalation, no collective punishment, no innocent blood. It was a restraint on the tribal instinct to retaliate blindly and disproportionately. Not Transitional—but Timeless Some argue this ethic was transitional, suitable for a primitive age, but now outdated. The text says otherwise. The Qur’an affirms: "In the Law of Equality, there is life for you, O people of understanding." —Qur’an 2:179 This is moral deterrence and legal pragmatism. If your soldiers are killed, you may target enemy soldiers, not their children. If civilians are killed, a proportionate civilian response is permitted—but only to the degree of harm inflicted. If you exceed that limit, you become the aggressor. When Legal Justice Fails, Proportional Retaliation Applies The divine law is also realistic. In tribal or inter-state conflict, where no court can deliver the guilty, retaliation must be allowed—but still within strict bounds. If your civilians are killed and the perpetrators are protected by their community, you may strike back against their civilians—not out of vengeance, but to impose restraint. This may offend modern liberal sensibilities. Yet it is the only moral logic available when legal redress is impossible. It is not ideal—but it is better than lawless, disproportionate warfare. And this is precisely where modern states fail. Israel cannot bomb apartment blocks in Gaza because Hamas killed civilians in Israel. That is not proportionality; it is tribal vengeance of the kind both the Torah and Qur’an forbid. Nor can it justify killing thousands to capture or punish a few. Justice is not a numbers game. It is a matter of equivalence and moral targeting. Modern Hypocrisy vs. Scriptural Clarity When a powerful state kills hundreds of civilians, it is called “collateral damage.” When a militia kills civilians in response to that collateral damage, it is called “terrorism.” This is the moral double standard that sustains endless war. The scriptures are consistent: • No punishment beyond the crime • No killing of innocents • No escalation • No immunity for power But in practice, we see none of this. Siege tactics, airstrikes on schools, indiscriminate destruction—carried out in the name of “defence,” violating every principle of divine law. If the Torah and the Qur’an were heeded, these atrocities would end. Instead, power rewrites morality, and media personalities like Piers Morgan sanitise it. The Piers Morgan Charade: Condemnation as a Gatekeeping Ritual Morgan’s Favourite Trap Question Is: “Do You Condemn The Hamas Attack Of October 7?” If the guest refuses to give a simple “yes,” Morgan berates them, implying they support terrorism. Hamas must be called a terrorist group, never a resistance movement. That’s the ritual. No deviation permitted. It never bothers him that while Hamas reportedly killed 1,100 on one day, the IDF has killed Palestinians regularly—in far larger numbers. Entire neighbourhoods are flattened in periodic “lawn mowing operations.” Nor does he consider that Hamas acted during a narrow, one-time breach in Israel’s border defence—while Israel has the ability to strike Gaza at will, with drones, tanks, and F-16s, every single day. Once the guest condemns Hamas, the moral equation is complete. Israel’s assault becomes a just “response.” Then comes the most cynical line of argument: “Didn’t Hamas know what the Israeli response would be?” The logic is simple: Palestinians provoked their own slaughter. The real villain is not the hand that bombed the hospital, but the one that dared resist. Israeli spokespeople bolster this by quoting Hamas leaders who referenced Algeria’s long, bloody war of independence. “See? They want to be martyrs,” they say. “We’re just helping them.” Piers Morgan choreographs this entire charade while claiming to be fair. But it is not journalism. It is moral theatre—a scripted ritual in which the powerful are always justified, and the powerless are always to blame. The Real Question Isn’t “What Is Proportional?” The real question is: Are you punishing the guilty—and only the guilty—to the degree of their crime? And if the guilty are out of reach, are you retaliating in a morally sanctioned, equivalent manner? If the answer is no, then you are not defending yourself. You are committing a new crime. Conclusion: Justice Isn’t Complicated—It’s Just Inconvenient Both the Torah and the Qur’an provide a moral framework rooted in proportionality, restraint, and justice. When states abandon that framework, they do not become defenders of justice. They become aggressors wearing its mask. And when media figures like Piers Morgan perpetuate that illusion, they do not inform the public. They anaesthetise it. This is not complicated. It’s just unpopular to say when your allies are the ones breaking the law. But the truth is no less true because it is unwelcome. And justice does not vanish because powerful people talk over it. ---- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an independent researcher and Quran-centric thinker whose work bridges faith, reason, and contemporary knowledge systems. Through a method rooted in intra-Quranic analysis and scientific coherence, the author has offered ground-breaking interpretations that challenge traditional dogma while staying firmly within the Quran’s framework. His work represents a bold, reasoned, and deeply reverent attempt to revive the Quran’s message in a language the modern world can test and trust. URL: https://www.newageislam.com/interfaith-dialogue/piers-morgan-biblical-justice/d/136058 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

Malik al-Shu‘ara Abu al-Faiz Faizi’s Study of Religions

By Dr. Zafar Darik Qasmi, New Age Islam 3 July 2025 Abu al-Faiz Faizi was a scholar-poet who promoted interfaith harmony by translating Sanskrit religious texts into Persian and exploring common moral values across religions with tolerance, intellectual depth, and openness. Main Points: 1. Interfaith Study and Harmony: Faizi explored and respected various religious traditions—Islam, Hinduism, Buddhism, Jainism, Zoroastrianism, and Christianity—highlighting their shared ethical foundations such as truth, justice, and compassion. 2. Mastery of Sanskrit: Faizi learned Sanskrit and translated important Hindu texts like the Vedas, Upanishads, Bhagavad Gita, Mahabharata, and Lilavati, bringing them into the Islamic-Persian intellectual world. 3. Faizi remained rooted in Islam but researched other religions with academic fairness, rejecting sectarian bias and encouraging critical thought and cultural empathy. 4. Translation Legacy and Cultural Bridge: His translations of Lilavati, Nal-Daman, and Bhagavad Gita reflect a commitment to preserving knowledge and building bridges between Hindu-Muslim cultures during the Mughal era. ----- Malik al-Shu‘ara Abu al-Faiz Faizi (1547–1595) was a great poet, translator, scholar, and thinker. He was not merely a courtier of the Mughal emperor but also a representative of the Indo-Persian cultural tradition and an advocate of intellectual tolerance. His contributions still hold a significant place in the history of Urdu, Persian, and Hindi literature. Faizi made a remarkable impact on the literary and scholarly world. He authored several important works such as Sawāti‘ al-Ilhām, Mirāt al-Safā (a philosophical poem), Sharh-e-Kulliyāt-e-Jāmī, Masnavi ‘Alāmat, and Sulaiman o Bilqis. He also translated many religious and cultural texts from Sanskrit into Persian that were related to Hinduism, such as Kalilah wa Dimnah, Nal-Daman, and Lilavati. He also translated the Bhagavad Gita into Persian verse, and selected portions of the Atharva Veda and the Mahabharata. Thus, by learning Sanskrit, he engaged with Indian knowledge, civilization, and pluralistic values. Importantly, by translating masterpieces of Sanskrit literature like Kalilah wa Dimnah and Nal-Daman into Persian, he created a powerful example of intercultural harmony during the Mughal period. Recognizing his literary brilliance, Emperor Akbar honoured him with the title “Malik al-Shu‘ara” (King of Poets). Even today, Faizi is remembered for his knowledge, balanced approach, and scholarly contributions. Reasons for Faizi's Interest in the Study of Religions Abu al-Faiz Faizi’s work on comparative religion, interfaith dialogue, and study of religions is unique in its nature. Several reasons led to his deep interest in this field: 1. Close Association with Emperor Akbar’s Religious Policy: Faizi was among the prominent scholars in Emperor Akbar’s court. He fully supported Akbar’s policy of Sulh-e-Kul and secularism. Akbar had established a centre for interreligious dialogue and the study of religions, where scholars and spiritual thinkers from different faiths would engage in discussions. Faizi was one of the leading participants in this intellectual gathering. 2. Expertise in Sanskrit and Classical Languages: Faizi was not only well-versed in Arabic and Persian but was also a skilled scholar of Sanskrit. Since the sacred and cultural texts of Hinduism are primarily in Sanskrit, it is likely that Faizi had studied these sources directly and deeply. 3. Diplomatic Engagements: As a royal ambassador, Faizi came into contact with people of various ideologies, religions, and belief systems. His diplomatic role exposed him to diverse religious practices, which possibly encouraged him to study religions as a social and intellectual necessity. 4. Translation Work and Cultural Immersion: Faizi’s passion for religious studies was also driven by his translation work. While translating Hindu texts from Sanskrit to Persian, he naturally developed familiarity with Hindu religious thought and Indian traditions. 5. Scholarship and Visionary Mindset: Though Faizi was a celebrated writer and researcher, his literary talents were particularly visible in his Arabic works. His Quranic commentary, Sawāti‘ al-Ilhām, written entirely without dotted letters, is a brilliant example of Arabic literary excellence. At the same time, he was deeply rooted in Indian traditions and committed to the values of pluralism. His poetry reflects the cultural diversity of India and its colorful social fabric. These qualities made him a strong advocate of national and interfaith harmony, further motivating him toward the study of religions. Abu al-Faiz Faizi's Contribution to the Study of Religions The Quranic commentary "Sawāti‘ al-Ilhām" is considered the scholarly masterpiece of Abu al-Faiz Faizi’s intellectual life. It was written during the Mughal era, a time under Emperor Akbar when interreligious dialogue, philosophy, mysticism (Sufism), and theological discussions were widespread. Naturally, the social and cultural environment of that period influenced this Tafsir (commentary). This is why we find discussions in the work related to various religions and belief systems—clear evidence that Faizi had a deep understanding of the religions of his time. As a result, religious diversity and intellectual openness are clearly reflected throughout his work. Including inter -religious content in a Quranic commentary was, in itself, a bold and revolutionary step. In his Tafsir, Faizi includes a wide range of ideas and references related to different faiths: While interpreting Quranic verses, Faizi engages in comparative discussions using references from Hinduism, Buddhism, Zoroastrianism, and Greek philosophy. His approach is reconciliatory and research-based—he does not criticize other faiths but rather seeks to understand them through thoughtful analysis. Faizi also presents the concept of Unity of Religions in his commentary. According to him, all religions originate from a single divine source. He believes that the major world religions are simply different expressions of the same ultimate truth, shaped by differences in time and place. In Sawāti‘ al-Ilhām, Faizi explains the Quranic verses with a mystical and spiritual (Sufi) perspective. He tries to uncover the inner spiritual unity that connects all religions. At various points, his interpretations appear to be influenced by the Bhagavad Gita, Upanishads, and Sankhya philosophy, even though he does not explicitly name them. This shows his deep understanding of Sanskrit and Hindu philosophical thought. Faizi also emphasizes the moral similarities among religions. He highlights how all major religions uphold values such as justice, kindness, piety, and compassion. He uses Quranic verses to bring out these shared ethical foundations in order to promote dialogue between faiths. Furthermore, in this Tafsir, Faizi offers comparative analysis of Hinduism, Buddhism, Jainism, Zoroastrianism, Greek philosophy, Christianity, Judaism, and Islam. This clearly shows his commitment to the scholarly study of religions. Within the broader context of Akbar’s religious vision (Din-e-Ilahi), Faizi’s Tafsir promotes tolerance, acceptance, and interfaith understanding. He rejects sectarian prejudice and emphasizes reason and spirituality as the true foundations of religion. Thus, Sawāti‘ al-Ilhām is not merely a religious exegesis—it is a philosophical and intellectual document that provides deep insights into the efforts for interfaith harmony during the Mughal period. This work by Abu al-Faiz Faizi stands as clear evidence that Islamic tradition has always had space for dialogue, inquiry, and tolerance among religions. Scholars throughout history have contributed to this tradition and continue to do so. Even today, in an age where interfaith dialogue, religious tolerance, and intellectual openness are crucial, this Tafsir remains highly relevant and valuable. Hindu Religious Scriptures in the Thought of Abu al-Faiz Faizi. Abu al-Faiz Faizi, especially in his work Sawāti‘ al-Ilhām, offers valuable insights into the religious texts of Hinduism such as the Vedas, Upanishads, Mahabharata, Bhagavad Gita, and the Puranas. His balanced views and tolerant approach are clearly reflected in his discussions. Faizi explains that the Vedas are considered divine and sacred scriptures by the Hindus. He writes that the teachings in these texts are not only in harmony with reason and intuition but, in many places, align with the messages of divine scriptures. (Sawāti‘ al-Ilhām) According to him, the philosophical wisdom and cosmic principles found in the Vedas are astonishing for any intelligent mind and comforting for spiritual seekers. He further states: "The Vedas preach truthfulness, compassion, self-control, and spiritual purity—values that do not contradict the core teachings of any religion." Just as the Sufis perceive God’s presence in all things, Faizi notes that the concept of Brahman in the Vedas reflects a similar idea of Divine Unity—an expression of the ultimate reality. He acknowledges that the eternal truths in the Vedas align closely with pure intellect and spiritual intuition, offering light and guidance to any sincere seeker of truth, regardless of religion. (Sawāti‘ al-Ilhām) "The Hindu concept of ‘Paramatma’ (Supreme Soul) is quite close to the Islamic concept of Allah. Though the terminology and symbolism differ, the essence is the same." (Faizi, Tafsir Sawāti‘ al-Ilhām) Faizi on the Upanishads Faizi sees the teachings of the Upanishads as compatible with the ideas of Islamic Sufism, particularly the concept of Unity of Being (Wahdat al-Wujud). He observes that: The inner knowledge and spiritual mysteries discussed in the Upanishads are similar to Islamic mystical teachings, especially in the way they describe connecting the individual soul (Atma) with the Supreme (Paramatma). Their teachings on the impermanence of the world, self-discipline, and the quest for truth resonate with Islamic teachings on detachment and piety. The Upanishadic view that the soul is eternal, neither born nor dying, is also close to Islamic beliefs about the soul—if interpreted correctly and within proper context. Faizi believes that if Muslims and Hindus genuinely understand the spiritual depth of the Upanishads, they will find common ground in values like unity, ethics, and purity of the inner self. Faizi on the Mahabharata and Bhagavad Gita: Faizi praises the Mahabharata for its moral philosophy, saying it can serve as a code of ethics for nations. He describes the Bhagavad Gita as a scripture that radiates spiritual awakening. According to him: The Gita's teachings, such as performing one’s duty without attachment to the results, align with Islamic views on intention and sincerity. Its message that the entire universe is a manifestation of one supreme reality matches the Sufi idea of Tawhid (Oneness of God). Faizi believes that the Bhagavad Gita, Vedanta philosophy, and Islamic mysticism share many common principles and can serve as a bridge between religions. He emphasizes that Hindu religion is based on tolerance, patience, and truth, and that their Sadhus and Rishis are sincere seekers of truth. He writes: "If Hindus and Muslims try to understand each other’s religious language, they will realize that they are not enemies but simply two different interpretations of the same ultimate truth." He also notes that the Mahabharata is not just about the physical battle between good and evil, but also about the spiritual struggle within the soul. Faizi believes: "A Muslim who approaches the Mahabharata as a seeker of wisdom will find teachings that align with Islamic values of unity, justice, and self-purification." Translation of Hindu Scriptures One of Faizi’s most important contributions to the study of religions is his translation of key Hindu scriptures into Persian: He translated the Bhagavad Gita into Persian poetic form, which is still available on Rekhta. He also translated portions of the Mahabharata and the Atharva Veda. Translation of Nala-Damayanti (Nal Daman) A major achievement of Faizi is his translation of the story of Nala and Damayanti from Sanskrit into Persian. This story is derived from the Mahabharata and is one of the most celebrated tales in Hindu literature. Through this translation, Faizi built a cultural bridge between Hindu and Muslim traditions, symbolizing the Mughal era’s spirit of tolerance and intellectual openness. The Nal Daman is not just a romantic epic—it is a literary and spiritual masterpiece that showcases Faizi’s wisdom, broad-mindedness, and humanistic vision. This translation remains a valuable addition to Persian literature and continues to be important for literary studies, research, and interfaith dialogue even today. Faizi’s Persian Translation of "Lilavati" "Lilavati" is a famous and classical Sanskrit book on mathematics written by Bhaskaracharya (Bhaskara II), one of India’s greatest mathematicians of the 12th century. This book covers various mathematical subjects such as arithmetic, algebra, proportions, indices, algebraic equations, and problems related to time and distance. The book is named after Bhaskara’s daughter, Lilavati. According to tradition, he wrote this book to teach mathematics to his daughter. That is why the mathematical problems in it are presented in a very engaging, poetic, and simple style. This makes the text not just scientific but also literary and accessible. The Persian translation of this important mathematical text was done by Abu al-Faiz Faizi, a renowned scholar and poet of the Mughal court. Faizi’s translation brought this Sanskrit scientific treasure into the Islamic and Persianate intellectual world. Lilavati is not just a book on mathematics—it is a cultural and intellectual heritage that combines education, literature, logic, and science. Its value is not only historical, but it continues to hold relevance in modern academic and research contexts. Faizi’s Interfaith and Cross-Cultural Contributions In light of this work and many others, it can be confidently said that Faizi not only studied Semitic (Abrahamic) religions, but also non-Semitic (Eastern) religious traditions. He shared his thoughtful reflections on them, which clearly show that many social and moral values across religions are similar and shared. Such values—truth, compassion, tolerance, and ethical living—can help bring communities closer to one another, promoting a spirit of mutual respect and harmony in society. These values can be powerful tools for eliminating hatred and prejudice. While some may disagree with Faizi’s ideas or interpretations of religion, it is important to recognize that knowledge and research must always rise above religious or ideological bias. In the pursuit of truth, there is no place for discrimination or hostility. That is why Muslim scholars like Faizi, while deeply rooted in their own faith, also explored other religions with an open and academic mind. Faizi’s translation of Lilavati is an excellent example of this spirit of intellectual openness and interfaith understanding. His efforts reflect a broader commitment to preserving knowledge, promoting dialogue, and bridging cultures—something that remains deeply relevant even today. URL: https://www.newageislam.com/books-documents/malik-shuara-faiz-religions/d/136057 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 Jalaluddin Surkh-Posh Bukhari: The Red-Clad Luminary of Uch Sharif Who Illuminated South Asia’s Spiritual Landscape

By Adnan Faizi, New Age Islam 3 July 2025 Hazrat Syed Jalaluddin Surkh-Posh Bukhari was a 13th-century missionary, reformer, and scholar who transformed the religious and spiritual landscape of Sindh, Punjab, and Gujarat. Known for his red robe, divine insight, and lineage from the Prophet Muhammad, he became the founder of the Jalali branch of the Suhrawardiyya Sufi silsila. His legacy endures through descendants like Hazrat Jahaniyan Jahangasht and Hazrat Pir Shah Jewna, and in hundreds of shrines that still honor his name. Main Points: 1. 1.Hazrat Jalaluddin Bukhari spread Islam in Sindh, Punjab, and Gujarat. 2. Born in Bukhara in 1190, migrated to Uch in 1244 CE. 3. Descendant of Hazrat Imam Ali al-Hadi through Naqvi Syed line. 4. Known as "Surkh-Posh" for always wearing a red cloak. 5. Founder of Jalali branch of Suhrawardiyya; trained many saints. ----- Introduction Hazrat Syed Jalaluddin Surkh-Posh Bukhari (595 AH / 1190 CE) was a monumental figure in the spiritual history of South Asia. A saint, scholar, preacher, and reformer, he migrated from Bukhara to the Indian subcontinent and became instrumental in Islam’s spread in Punjab, Sindh, and Gujarat. As one of the “Chaar Yaar” of Indian Sufism, alongside Hazrat Baba Fareed, Hazrat Bahauddin Zakariya and Hazrat Lal Shahbaz Qalandar, his spiritual light still radiates through countless disciples and shrines. Honoured with multiple titles by devotees and chroniclers, he was not only a man of miracles but a thinker who balanced knowledge and mysticism with public service. Titles and Honorifics Hazrat Jalaluddin was honoured with many Laqabs (titles) during and after his life, reflecting his spiritual status, lineage, and character. Among the titles associated with him are: Surkh-Posh – “The Red-Clad One,” due to his lifelong habit of wearing red garments, symbolizing divine jalal (majesty). Syed al-Sufiya – Acknowledging him as the leader of Sufis during his time. Qutb-e-Uch Sharif – The spiritual axis of the sacred city of Uch Sharif. Taj-ul-Awliya, Imam-e-Sadiq, Mir Surkh, and Da‘i-e-Kamil – each title reflecting his excellence in different aspects of spiritual leadership, truthfulness, outward appearance, and missionary work. These titles were bestowed by both contemporaries and later generations who were deeply influenced by his scholarship, character, and miracles. Migration and Preaching Mission Hazrat Jalaluddin was born in Bukhara in 1190 CE. Trained in Qur’an, Hadith, Fiqh, and Sufi philosophy, he was recognized early on for his command over both outward knowledge and inner mystical insight. As political unrest grew in Central Asia and disagreements arose within his family, he migrated to South Asia in search of spiritual and communal peace. His first settlement was in Bhakkar, followed by a permanent shift to Uch Sharif in 1244 CE. Here, he founded a Khanqah and dedicated himself to the reformation of society. He reached out to the masses in their own languages, addressing social injustices while promoting spiritual purification. Hazrat Jalaluddin focused his Da’wah on the tribal regions of Punjab and Sindh. He is credited with the conversion of many tribes such as Soomro, Samma, Sial, Chadhar, Warar, and Daher. His approach was inclusive and compassionate, relying on sincerity and spiritual magnetism rather than polemics or political support. Family Life and Descendants Hazrat Jalaluddin was married three times. His family was central to the continuation of his spiritual lineage. His first wife, Bibi Fatima, bore him two sons: Hazrat Syed Ali and Hazrat Syed Ja‘far. Both remained in Bukhara and carried forward his religious legacy there. His second wife, Bibi Zainab, was the mother of Hazrat Syed Sadruddin Muhammad Ghaus. From this line came the notable saint Hazrat Pir Shah Jewna of Kannauj, one of the most influential Sufis of North India. His third wife, Bibi Zahida, gave birth to Hazrat Syed Bahauddin Masoom and Hazrat Syed Ahmad Kabir. Hazrat Syed Ahmad Kabir became the father of the renowned traveler-saint Hazrat Syed Jahaniyan Jahangasht, who further spread his grandfather’s teachings across the Islamic world. Each of these sons either became spiritual leaders or passed on the lineage through which hundreds of Dargahs and Khanqahs operate today. Many of his descendants known as Jalali Syeds—are still found across Punjab, Sindh, Gujarat, Bareilly, Amroha, and even parts of Turkey. Ancestry and Lineage Hazrat Jalaluddin belonged to the noble Naqvi Syed family, tracing his lineage directly to the Prophet Muhammad through Hazrat Imam Ali al-Hadi. His father, Syed Ali al-Husaini, was a religious scholar in Bukhara. His simplified family lineage is as follows: Prophet Muhammad (Pbuh) Hazrat Imam Ali ibn Abi Talib Hazrat Imam Husayn ibn Ali Hazrat Imam Zayn al-Abidin Hazrat Imam Muhammad al-Baqir Hazrat Imam Ja‘far al-Sadiq Hazrat Imam Musa al-Kazim Hazrat Imam Ali al-Ridha Hazrat Imam Muhammad al-Jawad Hazrat Imam Ali al-Hadi Hazrat Syed Ja‘far Hazrat Syed Ali al-Asghar Hazrat Syed Abdullah Hazrat Syed Ahmad Hazrat Syed Mahmood Hazrat Syed Muhammad Abu al-Fateh Hazrat Syed Ja‘far Hussain Hazrat Syed Ali al-Moeed Hazrat Syed Jalaluddin Surkh-Posh Bukhari Teachings and Mystical Philosophy Hazrat Jalaluddin was an adherent of the Suhrawardi Sufi order but contributed to it a distinct branch known as the Jalali Silsila. His teachings emphasized the union of outward knowledge ('Ilm) and inward purification (Tasawwuf), aiming to form complete human beings who could live ethically and spiritually in the world. He discouraged excessive asceticism and instead advocated for spiritual presence within society. His motto was that real Faqiri is to live among people while remaining inwardly detached. He encouraged Sufis to serve the poor, educate the illiterate, and be models of compassion. His core teachings included: Fuqr with Knowledge: Fuqr (spiritual poverty) must not be ignorant. Without knowledge, Faqr turns into chaos. Without Faqr, knowledge becomes pride. Zuhd and Taqwa: He urged his disciples to live simple, pious lives rooted in taqwa (God-consciousness). Dhikr and Inner Discipline: He promoted silent and vocal remembrance of Allah as a constant spiritual exercise. Service to All: Spirituality, in his eyes, was meaningless if not directed toward helping the oppressed, the sick, and the downtrodden. His teachings left a deep impression not only on his direct disciples but also on the regional culture. He is remembered as a saint who brought dignity to the Sufi path and who practiced what he preached. Disciples and Khalifas Hazrat Jalaluddin’s disciples, or Mureeds, carried forward his vision and teachings across South Asia. Among his most prominent spiritual successors were: Hazrat Syed Jahaniyan Jahangasht – his grandson, famous for traveling across the Islamic world and performing 36 Hajj pilgrimages. Hazrat Makhdum Shah Daulah – a key figure in Bengal, martyred while spreading Islam. Hazrat Pir Shah Jewna – his great-grandson, who established spiritual centers in Kannauj and beyond. Other known disciples include: Hazrat Shaykh Abdul Karim Multani Hazrat Maulana Kamaluddin Lahori Hazrat Syed Muhammad of Cambay Hazrat Qazi Sharfuddin Sindhi Hazrat Sufi Shah Ruknuddin Uchwi Hazrat Fakhruddin of Bahawalpur Each played a role in spreading the Jalali teachings and establishing dargahs and khanqahs in new regions. Death and Mausoleum Hazrat Jalaluddin passed away in 690 AH (1290 CE) in Uch Sharif. Initially buried near the Ghaggar-Hakra river, the site was shifted several times due to flooding. His final resting place was stabilized in 1670 CE when Nawab Bahawal Khan constructed a grand brick mausoleum with Multani blue tilework and a mosque. The tomb is notable for its carved wooden pillars, detailed inscriptions, and spiritual atmosphere. It remains the spiritual heart of Uch Sharif and a key pilgrimage site. Urs and Continuing Legacy Hazrat's Urs is celebrated every year during the Islamic month of Zilhaj or Chaitra in the Hindu calendar. The festival lasts seven days and includes qawwali sessions, dhamaal, communal langar, and recitations of his sayings and miracles. Hazrat Syed Jalaluddin Surkh-Posh Bukhari’s descendants continue to serve as custodians of his shrines. His teachings still inspire Sufi orders across the region. His red cloak symbolizing spiritual passion remains the hallmark of the Jalali Sufi lineage. He stands remembered not just as a preacher, but as a civilizer of hearts and societies a saint whose light continues to burn centuries after his physical departure. ----- 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-jalaluddin-surkh-posh-bukhari-uch-sharif-spiritual/d/136065 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

Al Shifa Bint Abdullah: A Trailblazer in Education, Medicine, and Governance

By Afroz Khan, New Age Islam 3 July 2025 Al Shifa Bint Abdullah, a pioneering woman in Islamic history, was the first female teacher, doctor, and finance minister. Educated in calligraphy and naturopathy, she taught literacy and medicine, notably to Hafsa (R.A.). Appointed by Caliph Umar, she managed Medina’s market, ensuring fair trade, exemplifying women’s empowerment in Islam. Main Points: 1. Al Shifa taught literacy, including to Hafsa, wife of Prophet Muhammad (PBUH). 2. Skilled in naturopathy, she treated ailments and earned the title "Al Shifa" (healer). 3. Appointed by Caliph Umar to oversee Medina’s market. 4. Learned calligraphy and Ruqya from her parents, sharing knowledge widely. 5. Trusted by Prophet Muhammad ( PBUH ) Discussed business and Islamic affairs, reflecting her sharp intellect. ------ Al Shifa Bint Abdullah is described as a woman in Islamic history who was the first in many fields. The first female teacher, the first female doctor, the first female finance minister. Yes, Al Shifa Bint Abdullah is remembered for the firsts in the above mentioned works. Al-Shifa Bint Abdullah's father was Abdullah ibn Abd Shams and her mother was Fatima bint Wahb. She was a member of an elite Quraish tribe in Mecca. Al Shifa was married to a nobleman Abu Hathma ibn Hudhaifa, they had two sons Suleiman and Masrooq. Al Shifa's father paid special attention to the education of all his children and taught them calligraphy along with reading and her mother taught them the art of Ruqya (natural medicine). Al Shifa was a woman of sharp intellect, she absorbed the education provided by her parents well and used it to educate many others. When Prophet Muhammad (PBUH) started preaching Islam, Al Shifa was one of the first people to accept Islam. After accepting Islam, when Prophet Muhammad (PBUH) migrated to Medina, she also joined him. As A Teacher Education has always been emphasized in Islam. According to Islamic belief, "The best charity is when a Muslim acquires knowledge, then he teaches it to his fellow Muslim." (Sunan Ibn Majah) The above statement was proved meaningful by Al Shifa bint Abdullah in her life. At a time when the number of literate people in Arabia was negligible. The medium of education used to be oral and knowing how to write was a rare quality, she was one of the few literate people who knew how to read and write and along with this she used to share her knowledge with others and educate people. Among the people she educated was Hafsa bint umar (wife of Prophet MUHAMMAD PBUH) who later became her close friend, As A Doctor Al Shifa Bint Abdullah was a knower of naturopathy. At that time medical science was not so well organized but still Al Shifa Bint Abdullah was able to treat any disease on the basis of her naturopathy knowledge. Due to her dedication towards treatment and medical knowledge, she became a woman to receive the title of "Al Shifa".(healing or cured). Once Hafsa (R.A.) was with AL Shifa when Prophet Muhammad (PBUH) came to her and said to Al Shifa “Will you not teach (Hafsa R.A.) to treat ant bites (skin eruptions) as you have taught her to write?” (Sunan Abu Dawood) From this incident we come to know that Prophet MUHAMMAD (PBUH) also used to trust her medical knowledge, this is the proof of the authenticity of her medical knowledge. Just like he taught Hafsa (R.A.) to read and write, he also imparted knowledge of natural medicine to Hafsa (R.A.), who later became the head of health and safety in Basra, Iraq. Management Skills While living in Medina, she started studying Islamic law and Islamic affairs in depth. Her house was situated between the market and the mosque in Medina. Prophet Muhammad (PBUH) used to visit her often and used to have deep discussions with her on many matters. Al Shifa Bint Abdullah also had a very deep understanding of business matters and hence used to discuss business matters with her often. First Female Finance Minister When Umar ibn Khattab became the Caliph, he was impressed by Al Shifa's management skills and understanding of business matters and entrusted her with the responsibility of handling the economy in Medina. Thus she became the first female official to receive an official appointment by Umar Al Khattab. She was appointed as the officer and controller of the market of Medina so that she could ensure that the trade in the market was being done fairly and within the ambit of the laws. Al Shifa used to ensure that the trade in the market was not unfair in any way nor was there any discrimination or fraud with anyone. Al Shifa is indeed the most authentic example of women empowerment. By playing many roles in her lifetime in an excellent manner, she has proved that the skill and knowledge of women is in no way less. In Islam, the role of women in every field has been appreciated and they have also been provided better opportunities. No kind of restriction has been imposed on women. Islam is a religion with progressive ideas which provides equal opportunities to women. ----- Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education URL: https://www.newageislam.com/islamic-personalities/shifa-abdullah-education-medicine-governance/d/136064 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

It's Often Better Not To See An Insult Than To Avenge It

By Sumit Paul, New Age Islam 3 July 2025 One thing remarkable about Poona is its obvious intellectual aura and ambience which other cities in India, even Calcutta, seriously lack. There're literary groups in Poona that celebrate and discuss the books and views of the great writers, poets, actors and intellectuals. July 3 is Franz Kafka's birth anniversary ----- Now Kafka week is going on. Franz Kafka was born on July 3, 1883. He was a German-speaking Bohemian Jewish novelist, short-story writer, and one of the major figures in 20th century literature. Thoughts and books of Kafka are being discussed. Some of his famous and most profound observations are: The truth is never too late, even if too hard to bear. The truth is never too late, even if too hard to bear - this phrase is a reminder that sometimes the truth can be painful, and that it may be easier to ignore or deny it. However, the truth will always come out in the end. No matter how hard the truth might be to accept, we must confront it and deal with it if we are to move forward. It is better to face the truth and learn from it, than to be stuck in denial and pretend it is not there. Ultimately, the truth may be hard to take, but it is never too late. The impact and acceptance of truth could be disconcerting but it's not just necessary, it's imperative. Urdu short story writer Rajinder Singh Bedi aptly said, "Jitni Takleefein Hain Woh Haqeeqat Ko Maan-Ne Se Pahle Ki Hain. Haqeeqat Se Do-Chaar Hone Ke Baad, Dil Aur Dimagh Ko Badi Raahat Milti Hai" (All troubles are prior to accepting the truth. Once you face it, the heart and mind feel relaxed). One more aphorism of Kafka that's often quoted is: "The way you see people is affected by how you treat them." This quote emphasizes the importance of treating others with respect and kindness. The way we see people is often influenced by the way we treat them; if we are kind, generous, and understanding, we will tend to look at them in a positive light. Conversely, if we approach people with suspicion and contempt, we can quickly develop a negative opinion of them. Simply put, how we treat people can directly impact how we view them, and thus it is wise to remember this quote when interacting with others.The great Persian sage Shaikh Sadi put it so succinctly in his book, 'Gulistan' : " Your behaviour towards others speaks more about you than about those you're interacting with." In other words, our likes, dislikes, prejudices and fondness are indicative of our social intercourse. One more fabulous quote of Kafka is: " By boasting, we can only win a moment's satisfaction: others will soon realize that we are as ignorant as they are." This quote talks about the futility of boasting as a way of showing off one's knowledge or possessions. Boasting may bring a person a moment's satisfaction, but ultimately it will be revealed that this person is just as ignorant as the people they are trying to impress. Boasting should not be seen as a sign of strength, because in reality it is a sign of insecurity and fragility. When someone reveals the limits of their knowledge, it is more honest and authentic. By being honest and humble, one can create genuine relationships that are built on trust, rather than false pretences. Remember, when all are equally mediocre, trying to show one's superiority is stupidity. People hate the most / Those who always boast. And the icing on the cake is: " It's often better not to see an insult than to avenge it." This is a very sagacious piece of advice. This quote speaks to the idea that it is often better to ignore an insult than to seek revenge. When we choose to ignore an insult, we are refusing to give it the power it seeks. Instead, we are opting to show strength and resilience in the face of an unfair situation. Seeking revenge can be emotionally exhausting, and we often inflict more harm upon ourselves in the process, therefore it is often better not to see an insult than to avenge it. Ultimately, this quote reflects the idea that it is better to take the higher road, put our energy into something more constructive, and not let someone else's words affect our own peace of mind. We feel insulted and humiliated only when we allow ourselves to be affected by people's words, comments, sarcasm and jeers. No one can insult you without your consent! Yours truly badly needs to imbibe and internalize the transformative spirit of this emphatic quote. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/insult-avenge/d/136056 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 Dynamic Nature of Spiritual Enlightenment Across Religious Traditions

By Adis Duderija, New Age Islam 2 July 2025 Spiritual enlightenment is a concept that transcends cultures, religions, and philosophies. Yet, despite its universal appeal, the understanding of enlightenment varies significantly across different traditions. It is crucial to approach these diverse interpretations not as static definitions but as dynamic, evolving concepts that reflect the lived experiences of individuals and communities. This brief piece explores the multifaceted nature of enlightenment in major religious traditions, including Sufism, Buddhism, Hinduism, Christianity, and secular philosophies, highlighting their dynamic characteristics. Sufism: The Inner Journey Sufism, the mystical branch of Islam, illustrates the dynamic nature of spiritual enlightenment through its emphasis on personal experience and inner transformation. Sufi practitioners seek a direct relationship with the Divine, often expressed through poetry, music, and dance. The aim is to move towards ever better approximations of human completeness (Insan al kamil) that should be considered as being never final. Buddhism: An Ongoing Path to Nirvana Buddhism offers another rich example of the dynamic nature of enlightenment through its concept of Nirvana. Unlike a destination, Nirvana is understood as a process of awakening that involves continuous self-discovery and ethical living. Practitioners engage in meditation, mindfulness, and ethical conduct, recognizing that enlightenment, or "Bodhi," is not a singular event but a series of realizations that deepen over time. The Buddha’s teachings emphasize the Four Noble Truths and the Eightfold Path as guiding principles rather than rigid doctrines. This adaptability allows individuals to interpret and apply these teachings in ways that resonate with their unique experiences, illustrating the fluidity of enlightenment. Hinduism: The Many Paths to Moksha In Hinduism, the concept of Moksha—liberation from the cycle of birth and rebirth—can also be seen as dynamic. The Bhagavad Gita presents various paths (Karma, Bhakti, Jnana) toward enlightenment, illustrating that individuals can find their way through different practices and beliefs. The story of Arjuna’s moral struggle and Krishna’s guidance highlights that enlightenment is not a one-size-fits-all journey. The teachings encourage flexibility in spiritual practice, allowing adherents to adapt their understanding of Moksha based on personal growth and evolving circumstances. Furthermore, the concept of the eternal soul (Atman) suggests that enlightenment is an ongoing exploration of one’s true self. The realization of Atman as one with Brahman (the ultimate reality) unfolds through life experiences, reflecting a dynamic interplay between the individual and the cosmos. This perspective fosters a sense of continual growth and transformation, reinforcing the idea that spiritual enlightenment is never static. Christianity: The Journey of Faith In Christianity, spiritual enlightenment is often associated with the idea of salvation and the transformative power of faith. However, different denominations interpret this journey in varied ways. For example, the Catholic tradition emphasises sacraments and the communal aspect of faith, while Protestantism often focuses on individual interpretation of the Bible and personal relationship with God. This diversity reflects a dynamic understanding of enlightenment as a relationship that evolves through spiritual practices, communal worship, and personal experiences. The writings of mystics such as Teresa of Ávila and John of the Cross illustrate the dynamic nature of spiritual enlightenment within Christianity. Teresa’s “Interior Castle” depicts the soul’s journey through various stages of prayer and self-discovery, emphasizing that each stage offers new insights and depths of understanding. John of the Cross’s concept of the “dark night of the soul” suggests that periods of spiritual desolation can lead to profound enlightenment, further underscoring the idea that the path to enlightenment is not linear but rather a complex, dynamic process. Secular Philosophies: The Search for Meaning In secular philosophies, particularly existentialism, the search for meaning is inherently dynamic. Thinkers like Jean-Paul Sartre and Viktor Frankl emphasize that individuals create their own meaning through choices and experiences. Enlightenment, in this context, is not about adhering to a predefined set of beliefs but rather about navigating the complexities of existence and forging one’s path. Sartre’s assertion that “existence precedes essence” speaks to the fluidity of identity and understanding, highlighting that enlightenment evolves through personal engagement with the world. Similarly, in the realm of psychology, figures like Carl Jung and Abraham Maslow illustrate a dynamic understanding of enlightenment through self-actualization. Jung’s exploration of the unconscious and the process of individuation emphasizes that enlightenment is a journey of integrating various aspects of the self, shaped by ongoing experiences and reflections. Maslow’s hierarchy of needs culminates in self-actualization, suggesting that the pursuit of enlightenment is a lifelong endeavour that adapts to changing circumstances and personal growth. Across various religious and philosophical traditions, the concept of spiritual enlightenment is best understood as a dynamic, evolving process rather than a static endpoint. Sufism, Buddhism, Hinduism, Christianity, and secular philosophies all provide unique insights into how individuals navigate their spiritual journeys. By embracing the dynamic nature of enlightenment, we can appreciate the richness of diverse perspectives and recognize that the quest for meaning and understanding is a shared human experience. This dynamic understanding invites individuals to remain open to new insights, experiences, and interpretations, fostering a more inclusive and compassionate approach to spiritual exploration. As we engage with these diverse traditions, we come to realize that enlightenment is not a singular event or destination but a continuous journey shaped by our experiences, relationships, and reflections. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/interfaith-dialogue/nature-spiritual-enlightenment-religious-traditions/d/136048 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