The Contemporary Relevance and Importance of Libraries

By Dr. Zafar Darik Qasmi, New Age Islam 2 October 2025 Abstract: Libraries have always been the centre of learning, culture, and civilization. From the House of Wisdom in Baghdad to modern universities, they shaped societies and preserved knowledge. Today, digital technology offers quick access to books and research, but it has reduced the habit of buying and reading physical books. This weakens our intellectual depth and cultural connection. True growth needs balance: use digital tools but also value real libraries. Reviving libraries, encouraging book reading, and supporting publishing will keep languages, cultures, and communities alive. Without libraries, no society can progress with unity, wisdom, or originality. Main Points: 1. Libraries preserve culture, language, knowledge, and collective human memory. 2. Digital tools help learning but weaken physical book-reading culture. 3. Real books provide deeper joy, focus, and intellectual growth. 4. Muslim decline links to neglect of libraries, knowledge, and research. 5. Reviving libraries ensures unity, awareness, wisdom, and future progress. ----- Introduction: The bond between knowledge and books is as old as human civilization itself. From the earliest clay tablets and manuscripts to the grand libraries of the medieval period, and now the digital archives of the modern world, the written word has remained the foundation of learning. Libraries have always been central to this journey. They were not simply storehouses of books but served as spaces of intellectual exchange, collective memory, and cultural growth. In today’s world, where technology dominates almost every aspect of life, the role of libraries appears to be fading. With just a few clicks on a search engine, people can now access what once required hours of study within a library. Yet, this convenience has also created a silent crisis. The culture of buying books, of handling them physically, and of immersing oneself in the atmosphere of a library has sharply declined. While digital tools bring undeniable advantages, the erosion of library culture raises important questions about the long-term intellectual and cultural well-being of societies. This essay seeks to explore the contemporary relevance of libraries. It will examine their historical legacy, their social and intellectual significance, the challenges posed by digital resources, and why it remains essential to preserve libraries in the twenty-first century. In the present age, while there is an abundance of resources and means available, modern technology has also made the tools of research, investigation, and academic enquiry far easier. For example, in the past, one had to visit libraries to search for certain books, but today many of those books are available at home through search engines and digital libraries. Not only this, but now there are resources where if you are looking for a particular issue or a Hadith, you can simply refer to these tools and find the answer with ease. This modern technology and these research facilities have undoubtedly saved time for researchers and made tasks simpler. However, it cannot be denied that the habit of purchasing books and reading them directly has been affected. According to major book sellers and librarians, ever since these new tools of learning have emerged, there has been a serious decline in the buying of books and direct reading. This trend is still increasing. Today, most students, teachers, and scholars no longer prefer to buy books for reading. Whenever a new book is published, there is a large number of people who immediately ask for the PDF rather than purchasing it. This shows that the desire to read is present, but not the willingness to buy. It should be remembered that the true beauty of a book can only be enjoyed when it is in your hands. Even those who read online admit that, although they completed the reading, they did not experience the same joy and depth of understanding as they would have if they had read the printed book. Therefore, to benefit fully, a book must be bought and read directly. Unfortunately, a large section of educated people is gradually distancing itself from libraries and direct book study. This lack of interest is having negative effects on society. The serious question for scholars and intellectuals today is: how can the importance and relevance of libraries be revived at a time when their social and cultural value is rapidly diminishing? This requires deep thought and reflection, and it is clearly the responsibility of intellectuals, not of the ignorant. It is fine to make use of modern digital resources, but this should not mean that we cut off ties with libraries altogether. Experts and analysts believe that if our attitude continues like this, within the next fifty years, the new generation will completely forget the importance of libraries. They will need to be reminded that universities and institutions once had libraries, where people used to go and study. The positive social and intellectual impact of such institutions was undeniable, but unfortunately, today we pay little attention to this fact. Libraries cannot be ignored when it comes to social reform, community unity, balanced academic research, and moral as well as spiritual training. When we speak of a library, it includes not only the building but also the books, scriptures, journals, magazines, and other resources collected there. Today, though libraries are full of books, the number of readers has declined compared to twenty years ago. We all know that study and research are essential elements of social peace and national understanding; they can never be ignored. This does not mean that modern tools of reading and research should not be used. The truth is that we need balance. The younger generation must be made aware of the importance of libraries. It must also be understood that books are masterpieces of knowledge, culture, and civilization. They nurture awareness, maturity of thought, and strengthen intellectual vision. Moreover, books promote the language in which they are written, helping its growth and preservation. For this reason, publishing, buying, and reading books is essential for the survival of any language and literature. It is a fact that only those nations are considered civilised and progressive that protect and promote their knowledge and language. Sadly, the Muslim community today is facing decline in academic and research fields mainly because it spends its wealth on other things rather than investing in books and knowledge. Nations that adopt knowledge as their foundation are successful, while those who neglect it become intellectually and ideologically dependent, having no thoughts or ideas of their own. Another problem is the division between "religious" and "worldly" knowledge, which has created a negative mindset. We must seriously reflect on such issues. Human civilisation cannot be explained without recognising the role of libraries and books. We know from history that Muslim rulers and leaders established great libraries in their times to reduce ignorance and promote equality in learning, ensuring the prosperity of nations. Institutions like Bayt al-Hikmah and Dar al-Hikmah were founded by Muslim rulers, and they greatly benefited the world. It must also be acknowledged that the rapid development of today’s world, with all its advanced technologies, is the result of books and libraries. Therefore, even in this modern era, we must continue to uphold the value of libraries and books. This will only be possible if we cultivate a mindset of regular study and reading. The true contemporary importance of libraries lies in the establishment of more community libraries, reviving existing ones, encouraging the habit of reading, and promoting book publishing and sales for economic and social development. Only then will knowledge and awareness spread, and only then will society find unity, harmony, and collective progress. Conclusion: The story of human civilization cannot be told without libraries. From the House of Wisdom in Baghdad to the modern university library, these institutions have shaped human progress, preserved cultures, and elevated societies. The digital revolution has brought extraordinary convenience, but it has also weakened the bond between people and books. The contemporary relevance of libraries lies in reminding us that while technology is useful, true intellectual and cultural enrichment requires physical engagement with books and spaces of learning. Societies that neglect libraries risk losing depth, unity, and originality. To secure a future of wisdom and balance, we must rekindle the culture of libraries—buying books, building community collections, encouraging reading, and valuing knowledge above luxury. Only then can libraries once again become the beating heart of civilization, guiding humanity toward unity, awareness, and progress. ----- Dr. Zafar Darik Qasmi is an author and a New Age Islam Regular Columnist. URL: https://www.newageislam.com/spiritual-meditations/contemporary-relevance-importance-libraries/d/137070 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

Fakir Ahmad Batwari Sahib (R.A.): A Sufi Saint and Poet of Kashmir

By Altamash Ali, New Age Islam 02 October 2025 Hazrat Fakir Ahmad Batwari (1838–1918), a Kashmiri Sufi saint of the Chishti order, wrote profound poetry in Vakh and Rubai styles, promoting divine love and Hindu-Muslim unity. His works, like _Diwan-e-Fakir Ahmad Batwari_ , are taught in schools. His shrine in Batwari attracts pilgrims, and Kuliyat-e-Ahmad Batwari was published in 2024. Main points: 1. Born in 1838 in Batwari, Kashmir, Hazrat Fakir Ahmad Batwari showed signs of devotion from childhood. At age two, a Sufi saint, Ghaffar Sahib, blessed him, predicting his spiritual path. 2. Associated with the Chishti Sufi order, he emphasized purifying the heart to connect with God. His khanqah in Batwari was a hub for spiritual guidance, attracting both Hindus and Muslims. 3. His poetry, written in Kashmiri in the Vakh and Rubai styles, includes works like Diwan-e-Fakir Ahmad Batwari, Sadiye Sahila, and Fakir Nama. His poems, like Rooh ki Pyaas, focus on divine love and unity. 4. Known for miracles like healing the sick and predicting rain, Hazrat Fakir Sahib’s shrine in Batwari remains a pilgrimage site, with his Urs celebrated annually through poetry and fairs. 5. His poetry promotes Hindu-Muslim unity and is taught in Kashmiri schools. Kuliyat-e-Ahmad Batwari, a complete collection of his works, was published on September 30, 2024, by Gulshan Books Kashmir. ----- Hazrat Fakir Ahmad Batwari Sahib was born in 1838 in the village of Batwari, Kashmir. Some claim his birth was in 1845, but according to his grandson, Ghulam Ahmad Bhat, he passed away in 1918 at the age of 80, making 1838 the widely accepted year. His original name was Ahmad Batwari, but after embracing Sufism, people began calling him Fakir Ahmad. Signs of devotion were evident in him from childhood. A famous story recounts that when he was just two years old, a Sufi saint named Ghaffar Sahib from Baghdad visited Kashmir. While young Ahmad was playing among other children, Ghaffar Sahib called him and said, "Press my feet." The young boy complied immediately. Impressed, Ghaffar Sahib blessed him, predicting that he would grow up to follow the Sufi path and guide others toward God. This moment became a turning point in his life.His father was a farmer, and their household was steeped in a religious atmosphere. Hazrat Fakir Sahib learned Kashmiri, Urdu, and Persian languages. He was less interested in formal education and more drawn to learning through devotion and nature. The beautiful valleys, rivers, and mountains of Kashmir reflected in his poetry. He often said, "Nature is the mirror of God." In his youth, he embraced the Sufi path and met several Sufi saints. Sufi Path Hazrat Fakir Ahmad Batwari Sahib was associated with the Chishti Sufi order. He believed that purifying the heart was essential to connect with God. He said, "A true Sufi is one who remembers God with their heart." He meditated at several shrines in Kashmir and had a Khanqah (Sufi lodge) in Batwari, where people visited him for guidance.Though not highly educated, his spiritual knowledge was profound. He understood the Quran and Sufi texts deeply. His poetry spoke of love and devotion, attracting both Hindus and Muslims in Kashmir. He lived a simple life, wearing plain clothes, eating sparingly, and spending his days and nights in worship. People affectionately called him "Baba Batwari." His poems were sung in the Kashmiri "Chakri" musical style. During a time of unrest in Kashmir, his poetry brought solace to people. He often said, "Leave the illusions of the world and find God’s love." Hazrat Fakir Ahmad Batwari did not write many books, but his disciples compiled his poetry. His most famous works include: Diwan-e-Fakir Ahmad Batwari: This is his largest collection, containing over 500 poems and Ghazals in the Kashmiri language. These works focus on devotion, love, and spirituality. The famous poem "Rooh ki Pyaas" (The Thirst of the Soul) is part of this collection. It is available at the Kashmir Literature Academy. A notable verse: My soul is thirsty, the river’s water cannot quench it, In the memory of my Beloved, my heart burns. The world’s illusions are false, its pleasures hollow, Only the love of the Beloved brings peace to the soul. Sadiye Sahila: A smaller collection of poems about love and sorrow, including lines like "Sab Kuchh Kai Daath" (Everything is in God’s hands). These poems are sung in Kashmiri folk music. A sample, O friends, my soul treads the path of sorrow, In the memory of my Beloved, my heart’s tale is one of grief. Sadiye Sahila, the night passes slowly, Without my Beloved, my sleep has fled. Fakir Nama: Compiled by his disciples in the 1920s, this book documents his life and poetry. His works are also included in collections like "Kashmiri Sufi Poetry." Hazrat Fakir Sahib’s poems are a treasure of Kashmiri Sufi literature. Written in the "Vakh" style, a distinct form of Sufi poetry, they refer to God as "Yar" (Beloved). Some notable poems include: Sadiye Sahila: A poem of love and longing, expressing the soul’s yearning for God. Rooh ki Pyaas: Highlights the spiritual thirst that only God can fulfil. Yaran ki Chaal: Speaks of the heart’s pain in seeking the Divine. His poetry is simple yet profound, written in Kashmiri to reach common people. His ghazals follow the "Rubai" style. A famous couplet: The flowers of Batwari bloom in the name of the Beloved, The Sufi’s Message Resonates In The Heartbeat. His poems promote Hindu-Muslim unity, emphasizing that "all paths lead to the same God." Today, his poetry is available on YouTube and podcasts, with over 100 poems integrated into Kashmiri music. Programs like "Aao Unhein Yaad Karein" feature his work. Miracles and Legacy Fakir Sahib’s Khanqah was a place of solace for people of all faiths. Many stories highlight his spiritual powers. Once, a critically ill person, given up by doctors, visited him. Hazrat Fakir Sahib prayed and blew on water, which the person drank and miraculously recovered. He humbly said, "Healing is in God’s hands; I am merely a medium." Another time, during a drought in Kashmir, he predicted rain within three days, and it came true, astonishing his followers. Hazrat Fakir Sahib passed away in 1918 in Batwari. His shrine remains a significant pilgrimage site in Kashmir, where devotees gather annually for his Urs. Poetry recitals and fairs mark the occasion. His descendant, Khanday Jilani, preserved his legacy through works like "Reh aur Sareh." His poetry continues to be taught in Kashmiri schools, and he is remembered as a symbol of Kashmiri Sufi literature. He said, "Poetry is a prayer that connects the heart to God." Recent Publication Kuliyat-e-Ahmad Batwari: Published on September 30, 2024, by Gulshan Books Kashmir, this 200-pages collection compiles all his works. ----- Altamash Ali is a Sufi writer and a student at IFTM University_ . URL: https://www.newageislam.com/islamic-personalities/fakir-batwari-sufi-saint-poet-kashmir/d/137069 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

Poor Animals On Your Palate And Plate

By Sumit Paul, New Age Islam 2 October 2025 “I’ve been a vegetarian for years and years. I’m not judgemental about others who aren’t, I just feel I cannot eat or wear living creatures.” Drew Barrymore, Actress “Animals are my friends...and I don't eat my friends.” ― George Bernard Shaw Every year on October 1st, World Vegetarian Day kicks off a month of parties, potluck, presentations, food tasting displays and lots of friendly discussions. For those new to vegetarianism, it serves as an enticement to give meatless fare a try (even for a day) and learn about its many benefits. And, of course, it’s the perfect occasion for vegetarians and those already moving towards plant-based diets to celebrate their healthy, compassionate food choices. World Vegetarian Day was established as an annual celebration to promote the joy, compassion and life-enhancing possibilities of vegetarianism. The day was originated by the North American Vegetarian Society in 1977 and endorsed by the International Vegetarian Union in 1978. Vegetarianism is not a fad or a fancy. Nor is it an example of one-day tokenism. In other words, the symbolism of vegetarianism is eternal, not fashionable. Vegetarianism is a cautious and conscious choice that stems from empathy for all creatures. We talk about love, empathy and non-violence as hollow and shallow table-talk, not realising that all these lofty talks shall remain as weasel words if we don't practise and implement them to the last syllable. With food starts our journey of empathy and universal love. Remember, a man can live and be healthy without killing animals for food; therefore, if he eats meat, he participates in taking animal life merely for the sake of his appetite. And to act so is immoral. Just the way, your love for humanity shouldn't be restricted only to loving the people of your own country but it must encompass people of the world, your love for nature and creature(s) must also apply to what you eat. Until we extend the circle of our compassion to all living things, we will not find peace. Without sounding condescending, vegetarianism is the culmination of ethical and humane behaviour. People often say that humans have always eaten animals, as if this is a justification for continuing the practice. According to this logic, we should not try to prevent people from murdering other people, since this has also been done since the earliest of times. Eating meat is not a necessity, it's an act of cruelty. You may not slaughter an animal for your palate but it's being butchered for your taste buds. This very thought suggests complicity. Imagine, you've just dined, and however scrupulously the slaughterhouse is concealed in the graceful distance of miles, there is complicity. You may not hear the cries and wails of the animals being slaughtered for you, but can your conscience remain deaf and indifferent to that? Think occasionally of the suffering of which you spare yourself the sight. Flesh eating is unprovoked murder. While we ourselves are the living graves of murdered beasts, how can we expect any ideal conditions on this earth? A person of spiritual intensity doesn't consume corpses. Many non-vegetarians argue that they prefer eating meat because it's tastier than the dull and drab vegetarian food. This is a huge misconception based on dietary relativism. Fashion and taste are acquired behaviours. We find something tasty doesn't mean it's tasty. It's tasty because we think so. We've not tried the full spectrum of vegetarian cuisine and explored its varieties. So, non-vegetarian fare seems tasty and delicious to us. Try vegetarian options and you'll not complain or crib. One more weird reason for non-vegetarianism is that if animals are not consumed or eaten, they'll outnumber and overwhelm us! What nonsense! Nature knows how to strike a balance. Even if the whole world turns vegetarian, animals will not be able to outnumber us. Every creature has a fundamental right to live. We cannot deprive a lamb, goat, chicken or a fish of this basic right. They're not born to be devoured by us. Remember Shel Silverstein's famous lines, “ Thanksgiving dinner's sad and thankless. Christmas dinner's dark and blue. When you stop and try to see it From the turkey's point of view." Did you know, the most compassionate and erudite Mughal prince Dara Shikoh (also transliterated as Dara Shikoh) turned a complete vegetarian, not even trying and tasting eggs, at the tender age of fifteen? He mentioned this in his short treatise in Persian, 'Majma-ul-Bahrain' (The mingling of the two oceans). Many great mystics in the history of Islam were vegetarians because of their profound love for all creatures. Remember the deeply moving words of author Isaac Bashevis Singer, “Even in the worm that crawls in the earth there glows a divine spark. When you slaughter a creature, you slaughter God.” Yes, when you kill an ant, you ant(agonise) the one who created it. Ergo, pause and ponder before you bite into a succulent leg of an ill-fated chicken or a juicy steak, martyred for your sake. Shouldn't your conscience and compunction nudge you? Doesn't the very sight of a fried chicken move you? If not, ask yourself what hardened you so much. If you start feeling, I dare say, you'll refrain from killing. ---- October 1 was World Vegetarian Day. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URl: https://www.newageislam.com/current-affairs/poor-animals-palate-plate/d/137068 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

Zubeen’s Demise In Singapore, Conflicting Media Reports, Repercussion, Etc.

By Nava Thakuria, New Age Islam 2 October 2025 If one wants to experience conflicting media reports following a cult-like personality’s demise under a mysterious situation on foreign soil, come to Assam as the media persons here have attained a rare expertise to narrate stories regarding an incident according to their wishes (some say wisdom !). With no quote or sound bite from the location, the Guwahati-based television anchors have already earned a rare capacity to kill time with unorganized narrations that usually confuse the audience. Such an unfortunate incident took place recently, when heart-breaking news surfaced from Singapore that shocked the entire population of northeast India with the sudden demise of maverick singer Zubeen Garg. Multiple electronic media outlets presented conflicting reports about the incident that made the viewers more puzzled how actually the cultural icon had to die, was it a mishap in paragliding, scuba diving, yacht or a pre-planned murder taking advantage of the sea outing. The sadness and melancholy instantly turned into outrages with a genuine question- why Zubeen was taken to the island nation as he was not physically well for months. Millions of his fans and admirers in eastern India got annoyed when they encountered some clippings of videos witnessing Zubeen swimming in the seawater even without a life jacket, not to speak of the doctors’ repeated warning to avoid diving against a water body. The netizens also cried foul, why his tragic incident was not properly reported, even though a group of Asomiya people (including a journalist, a news channel owner, a police officer and many media savvy individuals) accompanied Zubeen to participate in the 4th North East India Festival, organized in the southeast Asian nation on 19, 20 and 21 September 2025. The sad news that broke in the afternoon hours of 19 September brought Assam to a standstill. For nearly five days Guwahati turned into a sea of humans- weeping, sobbing, crying and exclaiming why Zubeen was put to death thousands kilometers away from his motherland. The phenomenal singer’s last journey started in a flower-decked ambulance on 21 September morning from Guwahati airport to Zubeen’s Kahilipara residence and then he was moved to Sarusajai stadium driving amidst unprecedented crowds. Zubeen was put inside a glass-casket for public viewing and homage for two days and cremated on 23 September at Kamarkuchi near Guwahati with full state honours and 21-gun salutes after four days of mourning. Many recollected sad memories relating to the final departure of Dr Bhupen Hazarika (8 September 1926 – 5 November 2011), another widely acclaimed singer, musician, writer, filmmaker and public communicator, when the residents of the eastern Indian subcontinent grieved for days in total. Meanwhile, all the newspapers of Assam dedicated front-pages for Zubeen related developments and news channels started telecasting all important updates round the clock. Even before Zubeen’s last rites, over 60 police complaints were lodged against Shyamkanu Mahanta (chief organizer of the festival in Singapore, where Zubeen was scheduled to perform), Siddharth Sharma (his manager), Shekarjyoti Goswami (a Zubeen associate) and Sanjive Narain (businessman and owner of Prag News satellite channel and Dainik Janambhumi newspaper) in various police stations, alleging that Zubeen had to die in Singapore because of their collective callousness. Facing unprecedented public cries, the State government also ordered a probe and urgently formed a special investigation team (SIT) under the criminal investigation department (CID) of Assam Police. As the investigation proceeds, Mahanta and Sharma have been arrested and many others face interrogations. Singapore’s widely circulated and acclaimed daily The Straits Times reported that their police department ruled out foul play in Zubeen’s death during a sea outing in waters off St John’s Island and not after scuba diving as initially reported by various media outlets). Talking to the newspaper, a spokesman for the Singapore Police Force (SPF) on 1 October stated they have extended a copy of the autopsy report (issued by Singapore General Hospital), along with its preliminary findings on Zubeen’s demise (due to drowning), to the High Commission of India, upon its request. Quoting Ng Kai Ling, associate director at LIMN Law Corporation, the newspaper reported that SPF’s initial statement could be assumed that they do not suspect Zubeen was murdered or he died as a result of criminal violence. She however pointed out that a coroner’s inquiry could ascertain the sequence of events that led to his drowning and death. Prime Minister Narendra Modi along with many politicians, acclaimed singer-film-stars and other individuals mourned Zubeen’s untimely death. PM Modi even remembered him in ‘Mon Ki Baat’, broadcast through the national radio network on 28 September. Terming the artiste as a Kohinoor of Assamese culture, Modi stated, Zubeen’s music will continue to live in the hearts of people for generations. However, many so-called national news outlets ignored the developments. Leaving aside a few newspapers and satellite channels, they took many days to report on Zubeen’s death and its aftermath. But their ignorance and inefficiency were compensated by thousands of digital media platforms, which updated all important developments from the land of Zubeen, who once exclaimed that he does not belong to any caste/community, religion or God. Indeed, Zubeen Garg was independent and remained free from all kinds of prejudices surviving in our society for centuries. URl: https://www.newageislam.com/current-affairs/zubeen-demise-singapore-/d/137066 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

Beyond Sectarian Tafsīrs: The Qur’an’s Self-Exegesis of 2:177

By Naseer Ahmed, New Age Islam 1 October 2025 From Ritual Disputes to Universal Ethics: A Qur’anic Resolution Through 2:177 ------ This article shows, through data-driven analysis, how the Qur’an itself interprets a central verse — Q2:177 — which defines piety or righteousness exhaustively and universally for all mankind. Unlike traditional Tafsirs, which often reduce the verse to a parochial definition of piety exclusive to Muslims, a data-driven approach demonstrates that the Qur’an speaks in its own voice, without the need for external assumptions. The distinction is vital: Interpretation imports assumptions, traditions, or theological positions into the text and views verses through those lenses. Data-driven analysis, by contrast, gathers all relevant verses, examines their wording, and draws conclusions directly from the Qur’an’s own data. When read in context, Q2:177 emerges as the culmination of a Qur’anic discourse addressing disputes with Jews and Christians over identity, rituals such as baptism, and the controversy of the Qibla. The surrounding verses (2:135–150) prepare the ground, leading to 2:177 as Allah’s definitive statement on the true essence of piety. The Argument with the People of the Book The Qur’an records how Jews and Christians urged Muslims to adopt their respective identities if they sought salvation: (2:135) “Become Jews or Christians if you would be guided (to salvation).” The Muslim response, commanded by Allah, affirms not a sectarian claim but the universality of faith: (2:136) “We believe in Allah, and the revelation given to us, and to Abraham, Isma’il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam).” The conclusion is direct: Abraham’s faith was submission to Allah alone, untainted by later sectarian identities. The Qur’an makes this explicit: (2:140) “Or do you say that Abraham, Isma’il, Isaac, Jacob, and the Tribes were Jews or Christians? Say: Do you know better than Allah?” This is not interpretation but a Qur’anic assertion. Rituals and the Question of Baptism Christians claimed the necessity of baptism — a ritual absent in Islam. The Qur’an responds: (2:138) “(Our religion is) the Baptism of Allah: and who can baptize better than Allah? And it is He Whom we worship.” Here, “baptism of Allah” is a metaphor for divine purification through faith and obedience — not a physical rite. This meaning arises directly from the verse itself. The Change of Qibla: A Test of Faith When the Qibla shifted from Jerusalem to the Ka‘ba, critics mocked Muslims, arguing their earlier prayers had become worthless. The Qur’an answers: (2:142) “The fools among the people will say: ‘What has turned them from the Qibla to which they were used?’ Say: To Allah belong both East and West: He guides whom He will to a Way that is straight.” The Qur’an clarifies: Every direction belongs to Allah; no direction has inherent sanctity. The change of Qibla was a test — to distinguish between those loyal to Allah and His Messenger and those fixated on ritual form. This rationale is spelled out in 2:143. No external interpretation is required. Ritual Diversity and Shared Virtue The Qur’an affirms ritual diversity as divinely ordained: (2:148) “To each is a direction to which Allah turns him; then strive together (as in a race) towards all that is good. Wherever you are, Allah will bring you together. For Allah has power over all things.” The conclusion is unmistakable: ritual differences are secondary. What truly matters is striving for goodness. This is fully clarified in 2:177, which defines righteousness not as ritual direction but as faith, justice, charity, devotion, and perseverance. 2:177 as the Exhaustive Definition of Piety Verses 2:135–150 record disputes about ritual superiority: Jews clinging to Sabbath, Christians to baptism, Muslims mocked over Qibla. Allah resolves the matter in 2:177: “It is not righteousness that you turn your faces towards the East or the West. But righteousness is [he] who believes in Allah and the Last Day, and the Angels, and the Book, and the Messengers; and gives wealth, despite love for it, to relatives, orphans, the needy, the traveller, those who ask, and to free slaves; and establishes prayer, and gives Zakah; and those who fulfil their covenant when they make one, and those who are patient in poverty, hardship, and during battle. It is they who are the truthful, and it is they who are the God-fearing.” This verse: Negates ritual exclusivity: “Turning faces East or West” — or any ritual orientation — is not righteousness. This principle extends equally to Sabbath, baptism, Hajj, or any community-specific ritual. Each has meaning within its community but is not the universal standard of righteousness. Defines righteousness exhaustively: It lists essentials — belief in God, the Last Day, angels, revelation, moral duties (charity, justice, fidelity), spiritual devotion (prayer, Zakah), and perseverance. This is comprehensive and universal. Thus, 2:177 universalises what 2:148 relativised: rituals differ, but righteousness is shared. Implications Hajj is vital for Muslims, but Jews and Christians are not deficient without it. Sabbath is central for Jews, but its absence in other faiths does not diminish righteousness. Baptism is sacred for Christians, but Muslims are not lacking without it. Each community retains its rituals, but superiority lies in excelling in the shared essence of righteousness. Why Emphasise the Qibla? If ritual direction is secondary, why insist on the Ka‘ba (2:149–150)? Rituals unify the community. Turning to one sacred direction builds solidarity and shared identity. Like a synchronised march, it strengthens cohesion, but it is not the essence of piety. Data-Driven Analysis, Not Interpretation The conclusion that 2:177 defines piety exhaustively is not speculation. It arises directly from the Qur’an’s data: Abraham was neither Jew nor Christian. Baptism is unnecessary; divine purification suffices. Ritual direction is secondary to righteousness. Rituals are tests of loyalty and instruments of unity, not ends in themselves. Verses 2:135–150 record ritual disputes. 2:148 relativises ritual orientation. 2:177 negates ritualism and gives the exhaustive list. This method simply collates evidence and follows the Qur’an’s own reasoning. It is not reading into the text but reading out of it. Why Competing Tafsīrs Miss the Point All competing readings fail because they ignore the audience and purpose of 2:177. Juristic / Classical: Treats 2:177 as a summary of Islamic law. But the audience is humanity, not just Muslims. Philosophical: Reduces the acts to symbols of inner purity. But the duties are practical, universal, and concrete. Sufi / Esoteric: Turns acts into allegories of spiritual ascent. Inspiring for Sufis, but irrelevant to other faiths. Modernist / Political: Reads Zakah as a political-economic program. But systems vary; politics cannot be universal. Reductionist: Abolishes ritual entirely. But the Qur’an still affirms rituals as unifying practices. All these approaches miss the point: the audience is all communities, and the purpose is to unite, not divide. Conclusion The Qur’an ends ritual disputes with a universal declaration: true righteousness is not in outward forms but in the faith, justice, and moral action that unite all people. Verse 2:177 presents a complete definition of piety, addressed to all humanity. The verse speaks to all of humanity, reminding us that wherever we are, Allah will gather us and judge us by the same shared standards (2:148, 177). Rituals remain important within communities — they cultivate discipline, devotion, and unity — but they are not the measure of righteousness itself. By collating the Qur’an’s verses, we see that 2:177 interprets itself. Recognising this through careful analysis is not imposing interpretation but allowing the Qur’an to speak in its own voice. Sadly, many Tafsirs miss this wider point, narrowing the verse to Muslims alone rather than embracing its universal call to mankind: “strive together toward all that is good” (2:148, 177). ----- 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/debating-islam/sectarian-tafsirs-quran-self-exegesis/d/137064 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

Logical Inference vs. Interpretation: A Critical Evaluation of Naseer Ahmed's Thesis

By V.A. Mohamad Ashrof, New Age Islam 30 September 2025 Naseer Ahmed's thesis, I would say at the outset, " Logical Inference Is Not Interpretation," emerges as a significant, indeed audacious, intervention. This evaluation aims to dissect Ahmed's thesis with the academic rigour and critical engagement it demands. While acknowledging the profound strengths and transformative potential of Ahmed's framework, this evaluation will also meticulously explore its philosophical underpinnings, potential vulnerabilities, and the broader implications for Quranic studies, Islamic theology (Kalam), and jurisprudence (Fiqh). His framework is indeed commendable as it not only encourages rigorous debate but also safeguards against the pitfalls of subjective interpretation that can dilute the Quran's message. It forces interlocutors to move beyond mere assertion and engage with the underlying structure of the argument, demanding accountability and intellectual precision. This shift is a significant advance over approaches that privilege lexicography or tradition over the text’s self-referential coherence. While Ahmed's definitions are clear and his call for logical consistency laudable, one might critique the rigidity with which he applies them. The Quran, as a sacred text, often invites multiple layers of meaning. Its language is rich in metaphor, rhetorical flourish, and contextual elasticity. To reduce its multifaceted discourse to a series of propositions from which singular, logically necessary conclusions can be drawn risks oversimplifying the interpretive process. Religious texts, unlike mathematical theorems, are not typically "closed axiomatic systems." They operate on different registers: propositional, poetic, ethical, and narrative. As some scholars remind us, "text does not exist in a vacuum; meaning emerges in the dialogical relationship between text, context, and reader." The very act of discerning which verse provides a "definitive premise" is already an "act of interpretation." The challenge lies in reconciling the demands of formal logic with the inherent multivalence of natural language, especially within a text that self-identifies as containing both "clear (Muhkamat) and ambiguous/allegorical (Mutashabihat)" verses (Q.3:7). The process of discerning which verse belongs to which category, and how clear verses should be used as premises to clarify ambiguous ones, is precisely "where interpretation enters the system." Ahmed’s framework may inadvertently create a different problem: anachronistic harmonization that flattens genuine development or contextual variation within the text. Ahmed argues that his logical inferences are derived from "explicit premises" and that the "plain meaning" is "the meaning the Quran itself supplies through definitions, context, and cross-verbal qualifiers." However, the identification of these "explicit premises" and the determination of the "plain meaning" are themselves interpretive acts. For instance, if Q.2:6 is chosen as a "universal definition" for kafir, this is an interpretive choice to elevate a specific descriptive property to a universal, necessary definition. A traditionalist might argue that Q.2:6 describes only the final state of those who meet an ontological definition of kafir (one who conceals/denies God's truth), rather than being the definition itself. The selection of the defining verse is, arguably, the "Achilles' heel" of the logical framework; "the premises are chosen, not merely found, which means the initial choice is an interpretative risk." The Role of Context and Internal Consistency in Ahmed's Hermeneutic Ahmed's application of Q.4:82 is a powerful corrective against what he terms "free-floating lexicalism"—the practice of defining Quranic terms in isolation or relying solely on external dictionary meanings without checking for consistency across the entire text. By demanding that definitions and conclusions be tested for Cross-Quranic consistency, he ensures a systematic and rigorous analysis, aligning with the principle of tafsir al-Quran bi-al-Quran (interpreting the Quran by the Quran). This approach safeguards against the pitfalls of subjective interpretation that can dilute the Quran's message. He effectively illustrates this through various examples, particularly his rigorous analysis of the term kafir. His argument that early Meccan revelations targeted specific individuals as "kafirun" while not condemning all disbelievers "underscores the need for contextual understanding." This commitment "to textual integrity, it raises several critical questions." The Quran itself acknowledges that some verses are clear (muḥkamat) and others are ambiguous/allegorical (Mutashabihat) (Q.3:7). The very process of discerning which verse belongs to which category, and how a muḥkam verse should be used as a premise to clarify a mutashabih one, is where interpretation enters the system. In essence, while Ahmed’s "methodological discipline is a significant advance over approaches that privilege lexicography or tradition," his reliance on a particular reading of context and consistency might overlook the inherent "linguistic and thematic complexity" of the Quran, which often requires a broader hermeneutical lens. The challenge remains: how to balance the demands of logical consistency with the interpretive depth and multivalence that sacred texts inherently possess? The Case Study of Kafir: A Critical Redefinition Naseer Ahmed's application of his rigorous methodology to the term Kafir (often translated as "disbeliever") stands as the central demonstration of his thesis. This case study is crucial, for it is here that Ahmed attempts to move from abstract methodological claims to concrete, textually derived logical inferences with profound theological and practical consequences. Ahmed's analysis of Kafir begins with Q.2:6: "As to those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe." From this verse, he logically derives a crucial premise: that Kafir denotes individuals characterized by "permanent, settled rejection" – those for whom divine warnings are inherently "ineffective." This establishes a fundamental distinction between mere "temporary disbelief" (a state from which one can return to faith) and "settled rejection" (a hardened state of imperviousness to guidance). This derivation is compelling. If we accept Q.2:6 as a functional definition, then the inference that "not every disbeliever is a kafir" follows necessarily. Many individuals may disbelieve temporarily but remain open to conviction. Only those who have reached the state described in Q.2:6 are truly Kafirun. This analysis "successfully separates the term from the generic, temporary state of disbelief and powerfully undermines its deployment as a blanket legal or theological category." Ahmed does not rest his case on a single verse. He builds a robust argument by drawing on a wide array of corroborating textual evidence, which lends substantial historical and chronological weight to his definition: • Chronological Analysis of Meccan Revelations: He highlights that early Meccan revelations often distinguished between Kafirun (persistent, entrenched opponents like Abu Jahl and Abu Lahab, who embody the Q.2:6 definition) and Mushrikun (polytheists, who were still often approached as potential converts). This suggests a nuanced taxonomy within the Quran itself. • Surah 109 (Al-Kafirun): The direct address "Say: O disbelievers!" (Q.109:1) is understood by Ahmed as addressing these specific, hardened rejecters, signalling an absolute break, consistent with their imperviousness to warning. • The Case of Noah (Q.11:36): The divine declaration to Noah that "no more of your people will believe than those who have already believed" is presented as an example of God sealing the fate of a group of Kafirun, aligning with the Q.2:6 premise of a permanent, settled rejection. • Q.8:33 and Q.9:6: These verses, which speak of divine forbearance and the possibility of offering protection to polytheists, further support the idea that not all disbelievers are Kafirun in the hardened sense. God's mercy and the opportunity for reflection extend even to those who are currently in a state of disbelief, suggesting they are not yet irrevocably sealed as Kafirun. This cumulative evidence "adds substantial historical and chronological weight" to Ahmed's redefinition, making it "difficult to refute without contradicting the Quran's internal definitions or contextual qualifiers." While Ahmed's redefinition of Kafir is powerful and ethically profound, it also invites scholarly scrutiny: • The Problem of Exclusivity: While Q.2:6 clearly describes a type of person called Kafaru, the logical inference takes this specific descriptive property (imperviousness to warning) and elevates it to the universal, necessary definition of the term kafir across the entire text. Is this step, that a description of a subset is the definition of the whole category—an interpretive choice, albeit a highly plausible one? Could Q.2:6 be making a general characterization rather than a defining criterion? Natural language often employs characteristic descriptions that admit exceptions without logical contradiction. • Broader Quranic Usage and Polemical Contexts: Critics might argue that while Ahmed's definition is robust for specific contexts, the Quran often uses Kafir in sweeping polemical address, functioning rhetorically rather than taxonomically (e.g., Q.109:1). To restrict Kafir to a single definitional property risks ignoring these polyvalent usages. Moreover, traditional exegesis frequently points to verses like Q.3:90-91 or Q.98:6, which seem to use kafir in a broader, more categorical sense related to disbelief after guidance, as foundational definitions. • The Historical-Critical Gap: Ahmed's method is admirably text-internal, but it assumes that purely synchronic (within-text) analysis can resolve questions that may have diachronic (across-time) dimensions. If Kafir terminology evolved in meaning across the Meccan-Medinan periods, or if it functioned differently in legal versus homiletical contexts, then the "Quran's own definitions" might not be singular or stable. The tradition of Asbab Al-Nuzul (occasions of revelation) exists precisely because early communities recognized that context—including historical context—matters for meaning. In sum, Ahmed's "rigorous redefinition of Kafir" is a powerful, necessary intervention that challenges reductionist readings. It liberates a key term from centuries of expansive, often politically charged, traditional usage by anchoring it to a specific, textual condition (Q.2:6). However, the argument for its exclusive logical necessity and its universal applicability across all Quranic usages may overstate the degree to which his conclusions are necessary rather than highly probable. It remains a profoundly insightful interpretation, but perhaps not entirely free from the hermeneutical choices inherent in defining "explicit premises" within a sacred text. Theological and Legal Consequences: A Liberatory Vision Ahmed's critique of translations that conflate 'kafir' with 'disbeliever' highlights a significant issue in Quranic hermeneutics. This conflation has often led to erroneous moral and legal conclusions, particularly in historical contexts where the term Kafir has been used to justify hostility, discrimination, or even violence against non-Muslims. By differentiating between kafir (defined as settled, permanent rejecters, impervious to warning) and generic "disbelievers" (who may still be open to faith), Ahmed’s work establishes crucial distinctions: • Legal Categorization: If Kafir is treated as a generic term for all non-Muslims, it risks conflating different categories of disbelievers, which could lead to misapplications in legal contexts. Ahmed's method ensures a more precise application of Quranic injunctions, reserving specific condemnations or legal statuses only for those who truly fit the narrow, textually derived definition of Kafir. • Moral Distinctions: The indiscriminate labelling of all non-Muslims as kafir often carries a moral stigma, implying a state of inherent sinfulness or enmity towards God. Ahmed's redefinition encourages a more nuanced and merciful understanding, differentiating between individuals based on their genuine spiritual state and openness to truth, rather than blanket communal identity. This has profound implications for "social justice and community relations." Salvific Inclusion: Expanding the Horizon of Divine Mercy Perhaps the most audacious and impactful theological consequence of Ahmed's thesis is its implication for "salvific inclusion." By taking verses like Q.2:62 and Q.2:112 as foundational premises, he logically concludes that salvation is not exclusively confined to Muslims or even the "People of the Book" in a narrow sense. Ahmed's vision of salvific inclusivity directly confronts the commonly held theological barrier that shirk (polytheism, associating partners with God) is the one unforgivable sin, citing verses like Q.4:48 and Q.4:116. Ahmed's brilliant rebuttal and ingenious but questionable logical counter-argument is that these verses, in their specific contexts, are addressed to particular audiences: • Q.4:48 and Q.4:116: These verses, which state that "God forgives not that partners should be set up with Him; but He forgives anything else, to whom He pleases," are argued by Ahmed to be addressed to Muslims or People of the Book who already accept tawhid (monotheism) but might be tempted by idolatry or hypocrisy. Therefore, they do not universally apply to all polytheists, particularly those who have never been addressed by the prophetic message in its fullness or who genuinely hold a belief in a Supreme Deity alongside other spiritual practices. This deconstruction is a critical deconstruction of a commonly held theological barrier. The absence of a verse equating all Mushrikin with the condemned categories is a powerful argument from silence, especially when contrasted with the explicit criteria for salvation in 2:62 and 2:112. This inference is profoundly liberating and opens avenues for a more inclusive Islamic theology. While Ahmed's conclusions are theologically enlightened and ethically profound, they also provoke significant scholarly and ethical questions: • Contested Definition of "Belief in God": The phrase "belief in God" in Q.2:62 and Q.2:112 is contested. Must it align with the strict Tawhid of Islam, or does any form of belief in a Supreme Deity suffice? Traditional exegesis often interprets "belief in God" through an Islamic lens, which would inherently exclude polytheists. This semantic nuance is itself interpretive. • Universal Applicability of Shirk Condemnation: Critics might argue that while Q.4:48 and Q.4:116 might have specific immediate audiences, their language implies a universal principle about the gravity of shirk. If a verse declares shirk unforgivable, the claim seems to concern the act itself, not merely its prohibition for certain communities. The logical form appears to be "shirk is unforgivable" rather than "shirk is unforgivable for you." • Reconciling Tensions: The Quran undeniably portrays shirk as a grave offense and a significant barrier to divine favour, with verses like Q.9:28 stating the polytheists are Najas (impure) and Q.9:5, 9:29 containing harsh prescriptions regarding them. While Ahmed might argue these refer to specific hostile polytheists, this requires precisely the kind of interpretive work he elsewhere rejects as insufficient. How does one weigh a cluster of texts that overwhelmingly warn against shirk against isolated passages that appear more inclusive? To resolve this tension requires judgment, ethical orientation, and theological vision—hallmarks of interpretation rather than deduction. Logical Consistency vs. Hermeneutical Flexibility: A Productive Tension Ahmed directly challenges critics to produce alternative conclusions or demonstrate ambiguities in his premises. Despite the virtues of Ahmed's methodological discipline, the application of strict logical determinacy to sacred texts like the Quran presents inherent challenges. The Quran is not a closed axiomatic system like mathematics, where propositions follow deductively from premises under formal rules of logic. Rather, it is a polysemic, rhetorical, and dialogical text that deliberately employs layers of meaning, figurative devices, and contextual indirections. • Polyvalence of Language: Natural language, especially ancient and sacred discourse, often resists reduction to singular, unambiguous propositions. As one critique notes, semantic ambiguity is ubiquitous in natural language, especially in texts spanning 23 years addressing varied audiences and contexts. The Arabic root k-f-r, for instance, demonstrably carries multiple senses, and determining which sense is "operative" in any given verse requires interpretive judgment that cannot be fully reduced to logical derivation. • The Muhkamat and Mutashabihat (Q.3:7): The Quran itself acknowledges "that some verses are clear (Muhkamat) and others are ambiguous/allegorical (Mutashabihat)." This verse suggests that not every Quranic claim can be reduced to logical inference. The text "itself institutionalizes interpretation as an inevitable, ongoing, and plural practice." Ahmed's framework, while seeking to clarify ambiguity, might inadvertently constrain the interpretive richness that is characteristic of religious texts. • Beyond Propositional Truth: Religious texts often convey truth through narrative, poetry, parable, and ethical exhortation, not just through logical propositions. To insist that all valid meaning must be reducible to a logically necessary inference risks flattening revelation’s layered discourse and collapsing the poem of revelation into the code of a legal brief. Hermeneutical Flexibility: A Necessary Complement While Ahmed's method champions logical consistency, a balanced hermeneutic often embraces a degree of flexibility. This flexibility allows for: • Dynamic Meaning: Meanings can evolve based on new contexts and understandings. While Ahmed insists on internal Quranic consistency, acknowledging the possibility of "dynamic interpretations" can enrich understanding rather than diminish it. • Addressing Tensions and Apparent Contradictions: Traditional hermeneutics has historically employed tools like Naskh (abrogation) or Takhṣiṣ(specification) to reconcile apparent contradictions or tensions within the text. While these tools are debated, they reflect an engagement with the text that acknowledges its complexity and resists simplistic harmonization. Ahmed's method implicitly rejects Naskh and relies heavily on Takhṣiṣ, which is "logically sound but assumes the Quran intends every verse to operate simultaneously and universally across all time and context." • The Role of Critique as a Tool for Growth: While the burden of proof is crucial, critique can serve as a tool for growth. Engaging with alternative interpretations, even if they don't immediately fit a rigid logical framework, can enrich understanding rather than diminish it. The pursuit of knowledge in the Quranic context is a collective endeavour, enriched by diverse perspectives and interpretations. Reconciling Logic and Interpretation: The tension between logical consistency and hermeneutical flexibility need not be a zero-sum game. Ahmed's work serves as a powerful, necessary intervention that demands discipline in interpretation. It rightly exposes the flimsiness of appeals to 'just interpretation' when clear Quranic signposts exist. However, to absolutize logical inference in the realm of sacred text is to risk collapsing the poem of revelation into the code of a legal brief. A more fruitful approach might synthesize Ahmed’s rigorous methodology with an acknowledgment of the Quran’s inherent polyvalence: • Logical Coherence as a Baseline: Ahmed is right that careless appeals to just interpretation' can deflect substantive argument. Logical consistency should be the minimum standard for any valid reading. Interpretations must be coherent and non-contradictory within a given textual framework. • Interpretation in Premise Selection: Recognize that all inference is mediated by interpretation when dealing with polyvalent religious language. The selection of explicit premises is itself an interpretive act, even if a highly disciplined one. Ahmed's contribution is to make these interpretive choices explicit and build a coherent system from them. • Humility Before Divine Speech: Even when conclusions seem logically airtight on given premises, the premises are still hermeneutically mediated, embedded in fallible human understanding." The Quran itself warns against absolutizing our parsing (Q.3:7). Thus, to claim an exegetical conclusion as a necessary inference may blur the humility required in Tafsir, where Zann (informed conjecture) is acknowledged and certitude (Yaqin) belongs ultimately to God. In essence, Ahmed has not eliminated interpretation but has refined it. His work demonstrates that the highest form of interpretation is one that is self-aware about its premises, rigorous in its deductions, and humble in its submission to the test of internal consistency. The value of his contribution lies in pushing us towards a more scholarly and intellectually honest form of it, where logical rigor sharpens Tafsir, but hermeneutics—humble, plural, and dialogical—remains indispensable. A Critical Review of Ahmed’s Methodological Assumptions Naseer Ahmed's thesis, “Logical Inference Is Not Interpretation,” is built upon a foundation of specific methodological assumptions that grant his arguments their distinctive rigour and challenging force. While these assumptions are integral to his framework, a thorough scholarly evaluation requires us to critically scrutinize them. The complexity of the Quran's language and historical context may necessitate a more nuanced understanding of authorial intent. Literary theorists and hermeneutic philosophers often caution against a simplistic equation of authorial intent with textual meaning, especially in complex, multi-layered texts like scripture. The Quran, as a text revealed over 23 years in diverse contexts, might not always possess a singular, rigidly formalized "authorial intent" accessible through purely deductive means. The very act of identifying what constitutes an "explicit premise" as opposed to a descriptive statement or a rhetorical flourish, "is already an act of interpretation." Ahmed asserts that his logical inferences follow from "explicit premises" that the Quran itself supplies. He places the burden on the critic to demonstrate genuine ambiguity in these premises. The claim that the Quran’s premises are absolutely, logically explicit can be contested. The problem is that the act of identifying which verse supplies the definitive premise (P1) is already an act of interpretation. For example, while Q.2:6 is a compelling description of a Kafir, the choice to elevate this specific description to the universal, necessary definition of the term across the entire text is an interpretive choice, albeit a highly plausible one. Other verses (e.g., Q.3:85, Q.5:72) might be chosen as alternative foundational premises by different interpretive schools, leading to different, yet internally consistent, logical systems. The "selection of the defining verse is the 'Achilles' heel' of the logical framework. The premises are chosen, not merely found, which means the initial choice is an interpretive risk." Ahmed grounds his logical inferences in "accepted rules of reasoning (modus ponens, reductio, the law of non-contradiction, etc.)." He implies that these rules are universally applicable and sufficient for deriving necessary conclusions from the Quran. While fundamental logical principles are indeed universal, their application to ancient, often elliptical, and contextually rich religious discourse is complex. The Quran often employs rhetorical devices, metaphors, and narrative structures that defy straightforward propositional logic. Assuming a direct, unmediated application of formal Western logic to a text with a distinct literary and cultural genesis might oversimplify its communicative strategies. Moreover, while classical Islamic scholarship developed sophisticated logical systems (Ilm Al-Kalam, Usul Al-Fiqh), these were often integrated with linguistic nuances (Balagha) and contextual understanding in ways that acknowledged the unique challenges of divine speech. Ahmed's method could benefit from explicitly situating its "rules of reasoning" within these broader Islamic intellectual traditions to enhance its persuasive power and contextual relevance. Ahmed's article primarily focuses on the term kafir and its implications for salvation. While this focus allows for a deep dive into a critical concept, it also raises questions about the generalizability of his method. Furthermore, his methodology, while rigorous, faces the potential charge of circular reasoning. A more comprehensive analysis of other key terms and concepts in the Quran could further strengthen his argument and demonstrate the broader applicability of his method. More critically, Ahmed's methodology relies on the Quran's internal definitions and contextual qualifiers to derive conclusions. However, if these definitions and qualifiers are themselves subject to interpretation, the argument may be vulnerable to circular reasoning. Traditional hermeneutics often employs principles like abrogation (Naskh) or specification (Takhṣiṣ) to resolve apparent contradictions. By not explicitly addressing Naskh, the argument bypasses a major traditional mechanism for resolving textual tension, which a scholarly critique must acknowledge. While Ahmed's method implicitly offers an alternative to Naskh by seeking harmonization through redefinition and contextual delimitation, a direct engagement with these traditional tools would clarify the points of departure and intellectual lineage. Similarly, his insistence on absolute, all-encompassing consistency might overlook scholarly debates on whether the Quran intends every verse to operate simultaneously and universally across all time and context. Ahmed's method is "admirably text-internal," rigorously seeking meaning solely within the Quranic discourse. While this guards against external biases, it risks creating a form of "hyper-immanentism" that might overlook crucial diachronic and extra-textual factors. If Kafir terminology evolved in meaning across the Meccan-Medinan periods, or if it functioned differently in legal versus homiletical contexts, then the 'Quran's own definitions' might not be singular or stable. The tradition of Asbab Al-Nuzul (occasions of revelation) exists precisely because early communities recognized that historical context matters for meaning. Ahmed’s rejection of "free-floating lexicalism" is commendable, but his internal-consistency method might inadvertently create a different problem: anachronistic harmonization that flattens genuine development or contextual variation within the text. While the Quran is divinely preserved, its revelation unfolded in a specific historical milieu, and linguistic meanings are shaped by broader cultural and historical environments. To hermetically seal off Quranic Arabic from its pre-Islamic linguistic context and evolving usage might be an overcorrection. In conclusion, Ahmed's methodological assumptions are the engines of his thesis, granting it both its power and its provocative nature. A critical review reveals that while these assumptions enable rigorous logical derivation, they are themselves often products of interpretive choices regarding the nature of the Quranic text, authorial intent, and the appropriate scope of hermeneutic inquiry. Recognizing these underlying assumptions allows for a deeper and more nuanced engagement with Ahmed's work, moving beyond simple acceptance or rejection to a rich, ongoing scholarly dialogue. A Paradigm Shift in Quranic Hermeneutics Naseer Ahmed's "Logical Inference Is Not Interpretation" stands as a monumental and necessary intervention in contemporary Quranic studies. His thesis presents a rigorous framework for analysing Quranic text through the lens of logical inference, challenging centuries of interpretive traditions and offering a pathway to a more intellectually coherent, ethically expansive, and internally consistent understanding of the divine message. His meticulous re-evaluation of Kafir, defining it as an individual in a state of "permanent, settled rejection" impervious to warning (Q.2:6), is perhaps his most impactful contribution. This "rigorous redefinition" profoundly challenges the widespread, often indiscriminatory, application of the term, which has historically led to theological misunderstandings, legal misapplications, and severe social consequences. It liberates a key term from centuries of expansive, often politically charged, traditional usage. The logical inferences drawn from his redefinition, particularly regarding "salvific inclusion" for individuals (including polytheists) who genuinely "believe in God and the Last Day and do good deeds" (Q.2:62, Q.2:112, Q.5:69), are theologically enlightened and ethically profound." This opens a path to a more merciful, inclusive, and justice-centred understanding of God's universal message, directly challenging exclusivist doctrines and fostering interfaith harmony. His brilliant rebuttal of Q.4:48 and Q.4:116 for universal application to polytheists is a powerful deconstruction of a major theological barrier. While Ahmed's framework offers a powerful new lens, the critical evaluation also highlights areas where his claims invite further scholarly dialogue and refinement: The Nature of "Explicit Premises": The core challenge lies in the assumption that Quranic statements yield purely "explicit premises" that are beyond interpretive choice. Critics argue that the act of identifying which verse supplies the definitive premise... is already an act of interpretation. The selection of Q.2:6 as the universal definition of Kafir, while compelling, is a hermeneutical decision, not a purely logical inevitability. This suggests that while his inferences are rigorous, they derive from interpretively chosen axioms. The Quran, as a multi-layered, poetic, and rhetorical text, often embraces polyvalence and ambiguity (Q.3:7) that resists absolute reduction to singular, logically necessary conclusions. Natural language, especially in complex literary-religious texts, resists full reduction to logical calculus. Overemphasizing logical necessity might inadvertently flatten genuine development or contextual variation within the text. Ahmed's rigorous application of Q.4:82 to eliminate contradictions is powerful. However, some traditional hermeneutics might view certain textual tensions as deliberate, requiring "interpretive flexibility" or tools like Naskh (abrogation) and Takhṣiṣ(specification) rather than strict logical elimination. His method effectively resolves what he identifies as contradictions, but "what constitutes a 'contradiction'" is itself subject to interpretive frameworks. Ahmed's method, while highly disciplined, still operates within the hermeneutic circle. His "logical inferences" are the deductive conclusions that flow from a specific set of interpretively chosen axioms. The "consistency" he achieves is the consistency of his own system, whose foundational premises are established through a rigorous, yet ultimately interpretive, process. In sum, Naseer Ahmed’s thesis is a bold attempt to ground Quranic hermeneutics in the rigour of logic. He is fundamentally right to demand that interpretive positions account for their premises and consequences, and that they not hide behind the vague shield of 'mere interpretation' when clear Quranic signposts exist. His work is not merely a critique of traditional Tafsir but a proposal for a reformed, critical methodology that elevates logical rigor and internal textual coherence above external authority (lexicons, tradition) and subjective preference. It forces a deeper engagement with the Quran's text itself, compelling scholars to examine the internal logic and semantic fields of its language. The "paradigm shift" lies in his forceful argument that the highest form of interpretation is one that is self-aware about its premises, rigorous in its deductions, and humble in its submission to the test of internal consistency. Ahmed has not abolished interpretation, but he has fundamentally refined it, demonstrating that while we may never fully escape the hermeneutic circle, we can navigate it with far greater intellectual discipline, accountability, and clarity. This is a critical, bold, and ultimately enlightened contribution to Quranic scholarship. It challenges us to read the Quran with both profound faith and uncompromising reason, allowing the Book to speak for itself with a clarity that fosters greater justice, mercy, and universal understanding. ------ V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/logical-inference-interpretation-evaluation-naseer-thesis/d/137045 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

Expression of Love for Religious Personalities

By Dr. Zafar Darik Qasmi, New Age Islam 30 September 2025 Abstract: Love for religious personalities strengthens faith, morality, and social harmony. Throughout history, such figures have guided humanity towards justice, compassion, and service to God. True love is not mere emotion but demands obedience to their teachings. The Prophet Muhammad (peace be upon him) is the greatest example, whose life embodies mercy, justice, and brotherhood. Expressing love for him is both a spiritual and social duty. However, love must remain balanced, avoiding exaggeration. In today’s materialistic world, reviving this love by following their examples is essential for personal success, peace, and the moral progress of society. Main Points: 1. True love means obedience, not just emotional or verbal claims. 2. Religious figures guide humanity towards justice, compassion, and morality. 3. Prophet Muhammad’s life embodies mercy, forgiveness, and human brotherhood. 4. Expressing love promotes tolerance, peace, and respect among communities. 5. Balanced love avoids exaggeration, focusing on God’s pleasure. ----- The system of the universe and the stability of social behaviour and values are fundamentally dependent on love and affection. A society is considered honourable and respectable only when its people treat each other with kindness and love. Indeed, love is a noble act. Just as a person shows affection towards their relatives and family, so too does every follower of a religion naturally love and revere the great personalities of their faith. It is essential that one remains sincere and loyal to their religion. Love and devotion to religious personalities and their teachings shape life on righteous and virtuous lines, because the path of salvation and success shown by them, when followed, transforms a person into one who is moral and principled. Thus, love is not merely an emotion but a vital quality which must be adopted to ensure social well-being and national harmony, protecting mankind from the ways that lead to loss and failure. Human history bears witness that in every era there have appeared noble personalities whose conduct, speech, actions, and sacrifices brought light to humanity. These personalities were not confined to one region or tribe but served as guiding lights for all humankind. The world’s religions speak of such figures whose purpose in life was to lead people towards righteousness, morality, justice, and servitude to God. Their lives were filled with sincerity, selflessness, and sacrifice, which inclined people towards recognising God and serving humanity. For this reason, love for religious personalities is a natural sentiment that arises in human hearts. Religious figures are granted superiority over ordinary people because they are chosen servants of God. There is no contradiction between their words and deeds. The values they teach are the very values they themselves practise. Free from worldly greed and personal interest, they dedicate themselves solely to the welfare of humanity. Loving such figures is, in truth, love for the values they embody through their actions. And these values play a fundamental role in the welfare of society. Thus, love for religious personalities is not simply an emotional attachment, but an integral part of faith itself. For instance, in Islamic teachings, love for the Holy Prophet Muhammad (peace be upon him) is declared a condition for the perfection of faith. Likewise, love for other prophets, saints, and righteous individuals illuminates the heart and brings peace to the soul. This love distances a person from worldly temptations and elevates them spiritually. It is also true that mere verbal love is not sufficient; real love demands obedience. When a person accepts a religious personality as their guide, they must also act upon their teachings. This obedience is the means through which love takes practical form. For example, if someone claims to love the Holy Prophet Muhammad (peace be upon him) but neglects his Sunnah (traditions), such a claim remains incomplete. Love for religious personalities not only provides spiritual comfort but also becomes a source of success in worldly life. Whoever adopts the moral standards of these noble figures earns respect in society and develops patience, tolerance, forbearance, and generosity. In this way, they become a source of goodness not only for themselves but for the entire community. History also shows that societies which embraced love for religious personalities and lived by their teachings became prosperous and just. On the other hand, those societies which abandoned these teachings fell into chaos and decline. Thus, love for religious figures not only reforms individuals but also ensures social harmony and collective peace. It must also be emphasised that love for religious personalities should be balanced. Islam, along with other religions, teaches that love must not be exaggerated to the point of shirk (associating partners with God) or extremism. True love is that which is solely for the sake of God’s pleasure, without raising a personality to the level of divinity. Today’s world is plagued by materialism, selfishness, and moral decline. In such circumstances, renewing love for religious personalities and adopting their model is the greatest need of the time. Reading about their lives, reflecting on their teachings, and spreading their message can help rectify social corruption. It is especially important to introduce the younger generation to this love so that they make their life choices in the light of these teachings. Love for religious figures is the foundation of faith, morality, and humanity. This love saves a person from misguidance, grants them spiritual peace, and makes them successful in every sphere of life. When the love of these noble figures takes root in the heart, a person naturally turns towards goodness and away from evil. Hence, it may rightly be said that love for religious personalities is not merely an emotional bond but the true secret of success in life. In this context, it seems appropriate to say that expressing love and devotion to the Messenger of Allah, Muhammad (peace be upon him), is legally and morally justified in every sense. The pure life and character of the Prophet convey a message that encompasses social welfare, human brotherhood, justice, and peace. Love for the Prophet (peace be upon him) is the very soul of faith and the foundation of Islam. The Qur’an clearly declares: “If you love Allah, then follow me; Allah will love you.” This verse makes it clear that love for the Prophet is not merely an emotional attachment, but an essential part of the perfection of faith. The blessed personality of the Prophet Muhammad (peace be upon him) is the greatest blessing for humanity. His mercy, compassion, justice, forgiveness, and sublime character are a beacon of guidance for people of every era. He brought the light of faith, knowledge, and brotherhood to an ignorant and divided society. This is why the Companions (may Allah be pleased with them) loved the Prophet more than their lives, wealth, and children. Their love demanded obedience and adherence, and that is the true sign of genuine love. Even today, if Muslims desire success in their personal and collective lives, they must not only profess love for the Prophet Muhammad (peace be upon him) but also adopt his character and Sunnah. This love is the true mark of faith and the path to salvation. It must also be said here that in Kanpur, after the appearance of signboards and slogans reading “I Love Muhammad (peace be upon him)”, the behaviour of government agencies clearly reflected bias. The fundamental question is: how has expressing love for any religious personality suddenly become unconstitutional? The Constitution of India grants followers of every faith the freedom to practise and express the traditions and teachings of their religion. Another important point is that whether it concerns the Messenger of Allah (peace be upon him) or any revered figure of another faith, if people express love for them, no one should object. Such sentiments actually promote tolerance, peace, and mutual respect in society, and this is the true identity of our beloved homeland. Yet, the way the Muslim community is being deliberately harassed today is damaging to the secular and democratic spirit of India, and this matter requires serious reflection. On the other hand, Muslims themselves must also reflect: is expressing love for the Prophet (peace be upon him) limited to putting up signboards and chanting slogans in the streets? The true demand of love for the Prophet is that we practically bring his model into our lives and sincerely strive to convey his message to the world. Shouting slogans or hanging signboards is not the path of wisdom. Therefore, both we and our leadership need to engage in thoughtful reflection. The essence lies in the character and actions of the Prophet (peace be upon him). It is essential for all humankind to shape their lives in accordance with his model. ------ Dr. Zafar Darik Qasmi is an author and a New Age Islam Regular Columnist. URL: https://www.newageislam.com/spiritual-meditations/love-religious-personalities/d/137044 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 Universal Essence Of Jalaluddin Rumi's Poetry

By Sumit Paul, New Age Islam 30 September 2025 " To understand Rumi is to understand love in its myriad facets." Professor Reynold A Nicholson, Professor of Persian at Cambridge who also taught and mentored Dr Muhammad Iqbal The great Persian mystic and poet Jalaluddin Rumi needs no elaborate introduction as the very name is enough to evoke a deep sense of respect and reverence. Rumi's influence extends far beyond the realm of poetry. His teachings have had a profound impact on various aspects of contemporary culture, including music, literature, and spirituality. His timeless wisdom continues to resonate with people from all walks of life, crossing religious, cultural, and linguistic boundaries. Rumi's popularity in the Western world has surged in recent decades, with his works translated into multiple languages and his poetry widely celebrated. His profound messages of love, unity, and self-discovery have made him one of the most widely read and revered poets in the world. Rumi's legacy as a poet and mystic continues to inspire and guide seekers of truth and lovers of beauty around the globe. His writings serve as a bridge between different faiths and cultures, emphasizing the universal message of love and the pursuit of spiritual enlightenment. Rumi's words invite readers to embark on a transformative journey, where love and divine union are the ultimate destinations. En passant, Rumi was born in Balkh in Northern Afghanistan on September 30, 1207 and shuffled off this mortal coil on December 17, 1273 in Konya (Turkey). He's also known as Rumi Balkhi. Many of his sublime thoughts transport us to the realms of love, beauty, enlightenment and introspection. For example, this one is so ennobling: " A sufi's book is not composed of ink and the alphabet. A scholar loves, and lives on, the marks of a pen. A Sufi loves footprints! " The Essential Rumi , Chapter 12, pages 246-267 Rumi contrasts the intellectual approach to spirituality with the experiential path taken by Sufis. While scholars rely on written knowledge, Sufis derive wisdom from lived experiences and the traces left by those who walked the spiritual path before them. This reflects a belief in the transformative power of direct experience over mere study. This also shows humility and no burning desire to flaunt one's name and fame. Rumi didn't write his poetry while living in an ivory tower. His poetry was the poetry of self-experiences which was not based on vicarious truths. Rumi's whole philosophy is the philosophy of self-effacement. We all have encumbered the earth, thanks to our wretched existence. In a brief life, man leaves no stone unturned, to leave a mark behind; a legacy for posterity. There's always a burning desire in every individual to make his presence felt. While the desire to be remembered is innate in every individual, the wish to efface oneself from the big slate of the world is also there, albeit in very few individuals. Only the fully evolved and fragrantly as well as flagrantly enlightened human beings don't wish to live like liabilities to earth and others. And there's no element of self-pity in it. If you pause for a moment and look at the world dispassionately, you'll find that everyone's running. There's so much chaos, so much commotion. It makes one wonder, why is this world like a big bedlam with boisterous inmates? We're all too involved in this mundane world to think that each one of us is destined to fade into the endless vacuum, the unfathomable cosmos, without a trace. This one is so liberating and latitudinarian: I go into the Muslim mosque and the Jewish synagogue and the Christian church and I see one altar. The Essential Rumi , Chapter 12, pages 246-267 This quote exemplifies Rumi's deep understanding of unity in diversity. Despite the differences in beliefs and practices, Rumi sees the underlying essence of spirituality that connects all faiths. He suggests that love and compassion should transcend religious boundaries, promoting a vision of inclusiveness that is particularly vital in today's divided world. He further explains this nobility of heart and mind through this gem of a thought: One sun image of the lines of transmission is a great branching rosebush that grows elegantly on many levels and within several worlds at once. This imagery illustrates the interconnectedness of spiritual teachings and the growth of wisdom through various traditions. Just as a rosebush branches out, so too does knowledge, offering different perspectives and insights. It evokes the idea that spiritual understanding can flourish through embracing diversity and appreciating multiple paths. We need to imbibe the Universal Spirit of Rumi and assimilate that into the collective consciousness of humanity. We've been sparring over all petty things and differences without realising the power of love. He says, " Gamble everything for love, if you're a true human being. If not, leave this gathering." This emphasizes the transformative nature of love and the necessity of commitment and courage in seeking true connection. Rumi advocates for risking everything in pursuit of love, suggesting that half-hearted attempts will yield shallow results. It serves as a reminder that authentic love requires boldness and sincerity. We all want this bold and intrepid love to connect with each other and unite in a single thread and a solitary breath, for your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it. So, let yourself be drawn by the stronger pull of that which you truly love. 'The glue of love is the strongest glue' (Rumi). It's the universal Fevicol and the strongest adhesive that binds humans of all hues and shades together. Much before Rumi, Roman poet Virgil (first-century BCE) also said the same in his 10th Eclogue, Amor Vincit Omnia (Love conquers all). In this age of extreme bigotry and belligerence, Rumi opens all hearts that have been closed by religious narrowness for ages. In short, Rumi's enlightening philosophy is emancipating and liberating; never confining. To Rumi, confinement was a coffin of love. Are we ready to imbibe and assimilate the universality of Rumi in the singularity of our one-track vision and mission? ------ Rumi's birth anniversary falls on September 30. A shorter version appeared online in TOI, September 30. ---- 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/islamic-personalities/universal-essence-jalaluddin-rumi-poetry/d/137043 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 Shamsuddin Ghazi Usmanabad: The Lion of God Who Brought Chishti Light to the Deccan

By Adnan Faizi, New Age Islam 30 Sep 2025 Hazrat Syed Shamsuddin Ghazi (730 AH/1330 CE), journeyed from Basra to establish the Chishti silsila in Usmanabad under divine guidance from Hazrat Nizamuddin Auliya. His dargah remains a beacon of interfaith harmony in Maharashtra, attracting pilgrims across communities for over seven centuries. Main Points: 1. Hazrat descended from Prophet Muhammad through Hazrat Imam Hussain, born in Basra, Iraq. 2. Hazrat received Khilafat from Hazrat Nizamuddin Auliya in 695 AH Delhi court. 3. Established Chishti presence in Deccan, settling permanently in Usmanabad region. 4. He devoted his life to Islamic teaching, preaching, worship and humanitarian service. 5. He passed away in 730 AH, leaving enduring spiritual legacy in Maharashtra. ----- Introduction Among the illustrious saints who carried the luminous message of the Chishti order from the spiritual centres of Delhi to the distant regions of the Deccan, Hazrat Syed Shamsuddin Ghazi occupies a position of profound reverence and historical significance. Born as Hazrat Syed Shah Ahmed Hussaini in Basra, Iraq, into a family of distinguished Islamic scholarship and Sufi devotion, his life journey exemplified the perfect synthesis of spiritual realisation and practical service to humanity. Under the guidance of his father, Hazrat Syed Shah Abdul Rahman Hussaini, himself a Khalifa of Hazrat Baba Farid Ganj Shakar. He emerged as a beacon of divine light destined to illuminate the Deccan region. Known reverently as "Shamsuddin" (Sun of Religion) for his spiritual courage and illuminating presence, his mission to Usmanabad represented not merely geographical migration but the divine expansion of Chishti spirituality into new territories. His establishment in what is now Osmanabad, Maharashtra, created a spiritual centre that has continued to attract devotees from all faiths for over seven centuries, embodying the inclusive essence of authentic Sufi teaching and demonstrating the timeless appeal of genuine spiritual guidance. Early Life and Noble Lineage Hazrat Syed Shamsuddin Ghazi was born as Hazrat Syed Shah Ahmed Hussaini in the ancient city of Basra, Iraq, into a family of exceptional spiritual distinction and scholarly accomplishment. His father, Hazrat Syed Shah Abdul Rahman Hussaini, was a learned scholar and accomplished saint who had received Khilafat from Hazrat Baba Fariduddin Ganj-e-Shakar, placing the household within the authentic lineage of the Chishti order. His mother, Syeda Razia Fatima, was the daughter of Hazrat Khwaja Syed Ehtesham Billah Hussaini, further enriching the family's spiritual heritage through maternal connections to established Sufi traditions. Through both paternal and maternal lines, Hazrat Shamsuddin traced his noble ancestry to the Prophet (peace be upon him) through Hazrat Imam Hussain, carrying the blessed blood of the Ahl al-Bayt and the spiritual responsibility that such lineage entailed. The household atmosphere was permeated with Islamic learning, spiritual practice, and devotional discipline, creating an environment where young Ahmed's natural spiritual inclinations could flourish under expert guidance. His father, recognising the exceptional qualities of his son, provided him with personalised education combining traditional Islamic sciences with practical spiritual training. From childhood, Hazrat Shamsuddin showed exceptional intellect and memory, quickly grasping complex religious concepts. Raised in a home of scholarship and devotion, he grew into a respected teacher and spiritual guide. Education, Spiritual Formation, and Discipleship Hazrat Syed Shamsuddin Ghazi began his early education under his father, memorising the Quran by the age of eleven. Along with his devotion to the divine word, he studied Tafsir, Hadith, Fiqh, Arabic grammar, and literature, learning these sciences not as dry academics but as living guides for spiritual life. Alongside scholarship, he trained in martial skills like swordsmanship, horsemanship, and battlefield strategy earning the title “Ghazi” for his mastery. At fourteen, he was initiated into the Chishti order by his father, who later entrusted him to Hazrat Baba Samarqandi for advanced spiritual training. Under his guidance, he engaged in rigorous practices of fasting, meditation, night vigils, and dhikr, where his radiance earned him the name “Shamsuddin,” the Sun of Religion. After completing this training, he was instructed to proceed to Delhi, the heart of Indian Sufism, and present himself before Hazrat Nizamuddin Auliya. This journey marked a turning point in his spiritual life, as he came under the direct guidance of one of the greatest Chishti saints in history. Upon reaching Delhi, he renewed his Bay’Ah and humbly entered the service of the Murshid. For five years, he lived within the Khanqah of Hazrat Nizamuddin Auliya, participating in prayers, dhikr gatherings, service to visitors, and the vibrant life of the community. Here, he not only deepened his knowledge of the Chishti path but also witnessed how mystical principles were applied to guide seekers of every background. His sincerity and spiritual progress so impressed Hazrat Nizamuddin Auliya that in 695 AH he was granted Khilafat, receiving full authorisation to guide disciples and establish centres of the Chishti order wherever divine will would carry him. Teaching Methodology and Spiritual Influence Hazrat Syed Shamsuddin Ghazi followed the noble traditions of the Chishti order, where learning and service went hand in hand. He combined the discipline of Islamic law with the softness of spiritual practice, guiding seekers not only in prayer and meditation but also in how to live with honesty, patience, and compassion. His method was personal — he looked at each disciple’s nature and capacity before advising them, ensuring that no one was burdened beyond what they could bear. At his khanqah, lessons in Quran, Hadith, and jurisprudence were given with clarity, but his teaching did not stop at books. People came to him with family worries, disputes, or matters of livelihood, and he guided them with wisdom that turned everyday struggles into steps of spiritual growth. His presence itself was a source of comfort, and countless people, even those outside his circle of disciples, sought his blessings and counsel. What made him unique was the openness of his heart. Hindus and Muslims alike felt drawn to him, seeing in his words a truth that touched beyond boundaries. Many believed that his prayers brought relief in times of hardship, and stories of his spiritual interventions spread across the region. With his noble lineage, deep scholarship, and lived piety, Hazrat Shamsuddin Ghazi became a figure who inspired both scholars and ordinary people, leaving a mark that was felt across all sections of society. Death, Shrine, and Enduring Legacy From 15 Jamadi-ul-Akhir 730 AH, Hazrat Syed Shamsuddin Ghazi began experiencing the illness that would eventually lead to his earthly departure, yet he continued his spiritual activities and guidance of seekers with undiminished dedication and serenity. On 16 Rajab 730 AH (1330 CE), he was passed away in Usmanabad, leaving behind a transformed community and a spiritual legacy that would endure for centuries. Following Islamic traditions, he was buried at his residence, the site that immediately became a place of pilgrimage and spiritual blessing for people from diverse backgrounds and faiths. His shrine, located at Khwaja Nagar in present-day Osmanabad, Maharashtra, has been recognised as a protected monument (S-MH-243) by the Archaeological Survey of India, testifying to its historical and cultural significance. The annual Urs celebration continues to attract thousands of pilgrims who come seeking blessings, spiritual guidance, and the intercession of this great saint, whilst the shrine remains a symbol of interfaith harmony where Hindus, Muslims, and people of all communities gather in mutual respect and devotion. The Government of Maharashtra officially acknowledges the shrine's importance as a major pilgrimage destination, whilst modern technology has enabled the preservation and dissemination of his biography through digital publications, video documentaries, and social media platforms that introduce new generations to his inspiring life story. His legacy represents the successful establishment of Chishti spirituality in the Deccan region, where it took root and flourished, eventually becoming an integral part of the area's religious and cultural identity. He is remembered for his courage in carrying the mission to a distant land and for preserving spiritual authenticity while adapting to local needs, exemplifying the universality of Islamic spirituality expressed with wisdom and compassion. ----- 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-ghazi-god-chishti-light/d/137042 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

Urdu Mourns the Passing of Poet, Storyteller and Thinker Dr. Qasim Khurshid of Bihar

By Syed Amjad Hussain, New Age Islam 30 September 2025 Dr Qasim Khurshid, renowned Urdu writer, poet and cultural voice from Bihar, has passed away. His soulful stories and poems mirrored society’s truths, leaving a timeless legacy deeply mourned today. Main Points: 1. Born in Kako, Jehanabad, educated at Patna University, earning a PhD. 2. Began writing in 1977; first story Rok Do. 3. Wrote acclaimed works like Thakey Hue Log, Dil Ki Kitab, Tamasha. 4. Active in mushairas, mentored by Kaleem Aaziz. 5. Also contributed to education, television, and films. ----- Introduction The world of Urdu literature is in mourning. Dr Qasim Khurshid, the writer, poet, dramatist and cultural thinker whose pen carried both tenderness and rebellion, passed away on 30th September 2025. His death is not only the end of a life but the fading of a conscience that consistently spoke for truth, memory and human dignity. Roots and Early Years According to Muhammad Danish, Khurshid was born on 2 July 1963 in Kako, Jehanabad (Bihar), Qasim Khurshid grew up amidst the earthy rhythms of rural Bihar and the intellectual pulse of Patna. His schooling was followed by higher studies at Patna University, where his passion for Urdu became his lifelong calling. He went on to complete a doctorate, carving his place as both a critic and a creator, one who could analyse as deeply as he could imagine. He married Shahida Warsi in 1985. A Pen That Refused Silence Khurshid’s first published story, “Rok Do” (1977), carried the urgency of a young man restless with the world around him. From that moment, he never looked back. His short stories, poems and plays were not mere exercises in style; they were mirrors held up to society. He wrote about betrayal, hypocrisy, hidden violence and the unspoken griefs that haunt everyday life. His collection “Thakey Hue Log” won acclaim and awards, capturing the exhaustion of ordinary people crushed under invisible burdens. Over the years, his works, Ret Par Thahri Hui Shaam, Canvas Par Chehre, Poster, Dil Ki Kitab (2024, a Ghazal collection), and Tamasha (2019, a drama) — have reached readers across the globe, many of them translated into other languages. A full catalogue of his writings is available at Rekhta. The Voice on Stage For Khurshid, literature was not confined to the page. He was also a compelling presence in mushairas and literary gatherings, where his words came alive. From the Kaumudi Mahotsav to international platforms, he shared the stage with stalwarts such as Wasim Barelvi, Munawwar Rana, Kaleem Aajiz, Faraz, Bekal Utsahi and others. He often acknowledged Kaleem Aajiz as his mentor. Yet in time, Khurshid himself became a mentor, a guide to younger poets, a friend to peers, and a bridge between generations of Urdu lovers. Beyond Literature His contributions were not limited to writing. In the mid-1980s, he helped pioneer educational television in Bihar, bringing learning into homes. With colleagues, he also persuaded the state government to honour Maulana Abul Kalam Azad’s birth anniversary as Teachers’ Day, a practice that continues. Khurshid’s passion for storytelling extended into cinema. He was associated with more than a thousand films and documentaries, including Ma Parvati, which won five National Awards. For him, culture was a living, breathing force, not something kept locked in books but something that touched classrooms, airwaves and screens. The Soul of His Words What made his writing unforgettable was the way he turned private anguish into universal experience. He once wrote: “You will find the joy of relief, if you wish, you will find it. In happiness, you will be happy, and in sorrow, you will find a restless person. When the foolishness of the heart returns from its home, when the dry-eyed Rite brings tears to the eyes — this is my story.” Such lines show his ability to weave beauty and pain together, creating literature that both heals and unsettles. His words built bridges between strangers, and his stories reminded people that literature is not decoration, it is resistance, memory and compassion. One of his Ghazals Aisi Bhi Hoshiyari Kya, Matlab Hai To Yaari Kya. (What kind of cleverness is this? If it’s only about gain, then what kind of friendship is that?) Rishtaa Hai Bas Ek Ibaadat, Majboori, Laachaari Kya. (A true bond is nothing but worship, Why should it ever be about helplessness or compulsion?) Acche Din Mein Saath Nibhaaya, Ab Dukh Se Bezaari Kya. (You stood with me in good days, Why now show weariness in times of sorrow?) Dar Kar Haath Milaane Waale, Rishtaa Hai Bimaari Kya. (Those who shake hands out of fear, Is such a relationship not a sickness?) Tera Ghar Bhi Sheeshe Ka Hai, Ab Aisi Sang-Saari Kya. (Your house too is made of glass, So why this obsession with throwing stones?) Toot Na Jaaye Dil Qasim Ka, Bojh Bahut Hai Bhaari Kya. (May Qasim’s heart not shatter, Is the burden of grief not already heavy enough?) A Farewell That Hurts Dr Qasim Khurshid’s passing is a cruel blow to the Urdu world. He was not simply a writer; he was a chronicler of human truths. His words gave voice to fatigue and hope, his poems carried music for both the joyous and the broken, and his presence enriched every literary gathering he attended. Though his voice has fallen silent, his works will continue to speak. They will remain in classrooms, in mushairas, in private corners of memory, wherever Urdu is read and felt. May Allah forgive him and grant him Jannat al-Firdaus. For those who loved his writing, he is not gone; he is only resting between the lines, waiting to be read again. ---- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is the author of 'Bihar Aur Sufivad', a bestselling research book based on the history of Sufism in Bihar. URL: https://www.newageislam.com/current-affairs/urdu-mourns-poet-thinker-dr-qasim-khurshid/d/137041 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