Sutayta al-Mahamali: Pioneering Muslim Woman Mathematician of the Islamic Golden Age

By Afroz Khan, New Age Islam 28 June 2025 Sutayta al-Mahamali, a 10th-century Muslim mathematician from Baghdad, excelled in algebra, inheritance mathematics, and Islamic jurisprudence. Trained by her scholar father and renowned teachers, she solved complex problems, contributed to the House of Wisdom, and issued legal opinions as a mufti. Main Points: 1. Sutayta al-Mahamali, a 10th-century Muslim woman, excelled in algebra and inheritance mathematics. 2. Born in Baghdad to a family of scholars, her father was a renowned judge. 3. Trained by prominent teachers and studied Al-Khwarizmi’s mathematical works. 4. Her expertise was recognized, and she contributed to scholarly discussions. 5. She issued legal opinions as a mufti, blending mathematics and jurisprudence. ----- The Islamic Golden Age (622 to 1258) itself comprises many great Muslim personalities, in that period many outstanding Muslim individuals have made significant contributions in their respective fields in the fields of science, medicine, jurisprudence, astronomy and mathematics, in which Muslim women have also been equally entitled. Sutayta al-Mahamali was one such great Muslim female mathematician who has made a very important contribution to mathematics. She found solutions to many mathematical problems by acquiring unique knowledge in algebra, genealogy (Fara'id) and jurisprudence. She is credited with being the first female mathematician. Sutayta al-Mahamali is believed to have been born in the late 9th century or early 10th century. She was born in a prestigious family of Baghdad, her family was a family of scholars, her father Abu Abdullah al-Hussain was a judge and her uncle was a Hadith scholar. The qualities of the family were nurtured in Sutayta and the family environment nourished the qualities in her. Sutayta's father Abu Abdullah al-Husayn was a famous judge. He wrote many books on Islamic jurisprudence including Kitab fi al-Fiqh, Salat al-Idain. He wanted Sutayta to become an Islamic scholar, so he started imparting religious education to his daughter. Sutayta's father gave great importance to education, but when he saw that Sutayta was also interested in mathematics, he started imparting education to Sutayta in both subjects. He appointed many famous teachers for Sutayta, prominent among whom were Abu Hamza b. Qasim, Umar b. Abdul-Aziz al-Hashimi, Ismail b. al-Abbas al-Warraq and Abdul-AlGhafir b. Salamah al-Homsi In addition, he gave his daughter a copy of the famous mathematician Al Khwarizmi's book "The Compendious Book on Calculation by Completion and Balancing". Sutayta began to study and solve mathematical problems through that book. Sutayta soon discovered that about half of the book dealt with inherited mathematics. She was not only solving problems from Al Khwarizmi's book, but also creating general solutions to types of problems, which can be called a logical extension of The Compendious Book on Calculation by Completion and Balancing (Dale Debaksi). "Sutayta al Mahamali was called a genius by not one but three historians of the Islamic Golden Age - Ibn al-Khatib Baghdadi, Ibn al-Jawzi and Ibn Kathir." She used her mathematical knowledge to resolve complex inheritance disputes and ensure the fair distribution of wealth according to Islamic law. Her valuable knowledge helped her solve many complex problems. As a young woman, she often reflected on the mathematics of inheritance, cubic equations, and algebraic theories. "Today, in the West, Sutayta would be called a "Renaissance woman," but the Renaissance in Europe appeared only four centuries later." (Mehmedovic, 2020) Sutayta al-Mahamali's expertise in mathematics was known to those working in the Bait al-Hikma (House of Wisdom). Her mathematical suggestions were discussed in scholarly discussions in the Bait Al-Hikma at that time. She devoted all her time and energy to mathematics, especially inheritance mathematics. Not only did she make valuable contributions in the field of mathematics, she was also an expert in Islamic law. She was a jurist, jurisprudence and the interpretation of sacred texts. She also issued legal opinions in collaboration with other scholars. She was also a recognized mufti. Her mathematical knowledge was so unique that the eminent scholars of the House of Wisdom of that time consulted her on complex mathematical problems. Many scholars of that time appreciated her talent and accepted her mathematical knowledge. It is believed that she died in 987. Sutaita al-Mahamali had acquired the knowledge in the 10th century itself, which took another 200 years for the Europeans to understand. Her suggestions and conclusions are still used to solve mathematical problems. Such a great personality was not given the place in history that she deserved. She was a man of extraordinary talent. She expanded algebra and genera with her intelligence. Her contribution cannot be ignored ---- Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education. URL: https://www.newageislam.com/islamic-personalities/sutayta-mahamali-muslim-mathematician-islamic-golden/d/136012 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

People Who Know Little Are Usually Great Talkers

By Sumit Paul, New Age Islam 28 June 2025 " People who know little are usually great talkers, while men who know much say little." -Jean Jacques Rousseau The aforementioned observation of the French philosopher and writer Jean Jacques Rousseau is universally relevant because it provides a profound insight into the nature of knowledge and speech. Rousseau suggests that those who possess limited understanding tend to be more inclined towards being vocal and expressive, often exhibiting a tendency to dominate conversations with their verbosity. Conversely, individuals who possess extensive knowledge and truly understand the depth of their subject matter tend to be more cautious with their words, opting for concise and thoughtful responses. This quote serves as a reminder to value substance over mere quantity in speech, highlighting the importance of genuine understanding and perspective in effective communication. Profundity doesn't lie in being profuse in quantity. A truly wise person is always meaningfully taciturn and thoughtfully laconic. He weighs his words and speaks when it's indeed required. Theravada Buddhism 'Tripitaka' states that after enlightenment, Buddha spoke very little. Out of the eighty nine names of Buddha, there are two beautiful names to indicate his persona: Smithasya (a person with a beatific smile) and Mitshabdam (a man of a few words). It's said that Buddha conveyed his words more through his smile and silence than speech. Those who are wise, never advertise. Only those, who are frivolous, resort to tom-tomming. Why do politicians talk so much? Because they lack substance. 'Mere Apne Alfaaz Badhate Hain Aawaaz' (My own words add to the existing noise). Allama Iqbal's immortal words succinctly put the things in perspective. He (Iqbal) further wrote, "Iqbal Bada Updeshak Hai, Man Baaton Mein Moh Leta Hai/ Guftaar Ka Ye Ghazi Toh Bana, Kirdaar Ka Ghazi Ban Na Saka" (Iqbal is a good preacher, fascinates the heart in moments/ He did become hero in talk, but one in deeds he couldn't be). We live in a world of words. We require celestial silence of thoughts and musings. Look at the calmness of an ocean and the serenity of a garden. Just heaving majestic waves and the rustling of leaves speak so much. Moreover, they speak so eloquently. Words only increase the weight and fade into oblivion much faster than you expect them to. Brevity is an art very few can master. Verbosity is frivolity. To be taciturn is to earn; earn the respect of all you come across in the sojourn of life. Thoughtful and laconic communication is always much more important than mere vocalization. Rumi famously said, "Raise your words, not your voice. It is rain that grows flowers, not thunder." The impact of our words comes from their substance and meaning, not from the volume or force with which they are delivered. Just as gentle rain nourishes plants, thoughtful and meaningful words cultivate positive change and understanding, while loud, empty pronouncements are as ineffective as thunder. The quality of communication depends upon the impactful words that are carefully chosen and contribute to growth and understanding, rather than mere noise. An Urdu poet aptly said, "Aqlamand Qatron Mein Apni Baat Kahta Hai/ Bewqoof Ki Baaton Mein Lafzon Ka Dariya Bahta Hai" (An intelligent person expresses himself in a few words/ A river of words flows when a fool speaks). Those who're truly wise are enigmatically silent, whereas oafs are emphatically vocal, voluble, verbose and vociferous. They're also vapid. Our political leaders, US President Trump and many other world leaders should pay heed to this sagacious piece of advice: Be laconic and eschew lush wordiness and empty verbiage. They'll be able to earn more respect from all quarters. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/people-little-great-talkers/d/136011 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

Israel's "Bullet for Food" Policy in Gaza Does Not Stir the Conscience of the World, Nor of the Arab World, Not Even Trump's Who is Dying for a Nobel Peace Prize

By S. Arshad, New Age Islam 28 June 2025 Israel has now stopped whatever aid trucks were being allowed into Gaza. Main Points: 1. IDF officers and soldiers told Haaretz they were ordered to kill unarmed aid seekers in Gaza. 2. 549 Gazans have died of bullets and shells near aid hubs since May. 3. 4066 Gazans have been injured while seeking food. 4. GHF, a US-Israeli NGO has been entrusted with aid distribution in Gaza. 5. GHF denies the UN data on aid killings. ----- After Israel accused UNRWA of having Hamas members on its staff and some European countries stopped its funding, UNRWA was stripped of its responsibility to deliver aid to the Gazans though in 2024, the former foreign minister of France had said with reference to a report that there was no evidence of the involvement of Hamas in UNRWA. Since May 2025, Gaza Humanitarian Foundation, an NGO backed by the US and Israel was entrusted with distributing aid to the people Gaza. The GHF set up aid distribution hubs in different parts of Gaza with heavy presence of military personnel. The distribution mechanism was flawed which created chaos and confusion.Secondly, the Gazans lack food and wait for the aid trucks since the night, they run and rush and scramble to get the food packets. The IDF then fires the hapless aid seekers at the pretext of self defence or for security reasons. In a chilling confession to the Israeli newspaper Haaretz, the IDF officers and soldiers said that they were ordered to fire at unarmed civilians near the aid distribution centres without any provocation. This disclosure has again made it clear that Netanyahu is committing a genocide in Gaza with impunity with the overt support of Trump. Every day, the IDF kills dozens of the aid seekers who come to the distribution hubs in the hope of getting food packets. According to the authorities in Gaza, since May 2025, 549 people have been shot dead by the IDF at the aid distribution centres. 4066 have been injured by their firing. This has become a routine. Those who go the hubs to collect food for their children risk their lives. The spokesperson for UN High Commissioner for Human Rights Thameem al Kheetan on 24 May released a statement that said: "Since the “Gaza Humanitarian Foundation” started operating on 27 May, the Israeli military has shelled and shot Palestinians trying to reach the distribution points, leading to many fatalities. Reportedly, over 410 Palestinians have been killed as a result. At least 93 others have also been reportedly killed by the Israeli army while attempting to approach the very few aid convoys of the UN and other humanitarian organisations. At least 3,000 Palestinians have been injured in these incidents." He further said, "Each of these killings must be promptly and impartially investigated, and those responsible must be held to account. The killing and wounding of civilians resulting from the unlawful use of firearms constitute a grave breach of international law, and a war crime." The militarised humanitarian assistance mechanism adopted by Israel violates international standards on aid distribution but still the UN has allowed Israel to continue with it endangering the lives of 2.2 million Gazans. This militarised aid distribution mechanism has been supported and approved by the Nobel hungry Donald Trump because GHF is a NGO of the US and has won the contract. Recently, Trump has promised to grant $30 million to GHS. Therefore, the IDF is killing Gazans under the full support of Trump. Israel's extremist leader and Netanyahu's ally, Smotrich had said in a conference in February 2024 that Israel should have taken control of distribution of aid in Gaza. Therefore, GHF was roped in as per Smotrich's wish. The reason for Israel's taking control of aid distribution in Gaza was that Israel accused Hamas of stealing or looting aid meant for the citizens of Gaza but the real purpose of behind controlling the distribution process was to starve Gazans. It has been a declared policy of Israel to starve the people of Gaza. Benjamin Netanyahu's ally Smotrich had said that if the world allowed them, they would have starved the Gazans. He had said: "No one in the world would let us starve and thirst two million citizens even though it may be just and moral until they return our hostages." Israel has been following this policy of the weaponisation of hunger and thirst to break their resolve and compel them to leave Gaza. Since the killing of aid seekers was happening on a daily basis while the Arab world ---Crown Prince of Saudi Arabia, the motor-mouth King of Jordan, the Dictator of Egypt and above all the paper tiger, the would be Khalifa of the Islamic world, Erdogan remained silent spectators, the Palestinians themselves decided to find a solution to the problem. Therefore, on 25 June, the representatives of the tribal clans of Gaza stepped in and provided protection to the aid trucks by sending their own guards to protect the aid trucks. They climbed on top of the aid trucks with guns in their hands and masks on their face. Other men prevented the citizens from crowding the aid distribution hubs and facilitated the peaceful aid distribution. No one was killed as the IDF soldiers did not find an excuse to fire on Gazans. 140 aid trucks were allowed in and the tribal clans showed that if the IDF wanted to distribute aid to the people peacefully, it could have done so. However, this peaceful aid distribution did not serve Israel's purpose. If the tribal clans of Gaza intervened daily, they would not find the excuse to kill Gazans. So, Netanyahu and his extremist Zionist ally said that Hamas had taken control of the aid distribution on Wednesday. The gunmen in black masks were Hamas, not the tribesmen. Smotrich also threatened Netanyahu to withdraw support from his government if the aid was not stopped. Therefore, Netanyahu has once again blockaded the aid trucks from Thursday. The Gaza trible clans have denied that the men in black masks were Hamas but Netanyahu is adamant. The aid had earlier been blockaded for three months and now Netanyahu has once again blockaded the aid to Gaza. This will again put the people of Gaza at the risk of starvation who have already suffered a lot. They are told to move from one area to the other and face shelling and bombardment by the IDF daily. They have lost everything and do not get any support from their neighbouring countries. All the global organisations have been virtually rendered defunct by Israel and the US. The Arab countries have stopped making any statements on the daily killings of Gazans while receiving food. One tribal representative said, "The enemy feeds us with his right hand and kills us with his left." This is the impunity with which Israel has persecuted Palestinians with the overt support of Donald Trump. He is shamelessly involved in the genocide in Israel like his predecessor and has not asked Netanyahu to stop killing aid seekers. He does not deserve Nobel Peace prize as long as the genocide in Gaza continues with his support. His administration has granted $12 billion worth aid to Israel with which Isreal.has been killing Gazans. As for the Arab and Islamic countries, they have seen how Israel eliminated Iran's army generals, commanders and nuclear scientists in Iran and Syria. Therefore, they know that if they oppose and criticise Israel, they will be assassinated or their government will be toppled. This is the reason they have stopped discussing Gaza war and the Palestinian issue and have been watching the genocide in silence. But history will not forgive them. Everything will be remembered. Now that the IDF soldiers themselves admitted that they have been killing hungry unarmed civilians of Gaza without the presence of any threat fromthem, will the Trump administration and the UN take immediate and harsh actions against Netanyahu? ---- S. Arshad is a columnist with NewAgeIslam.com. URL: https://www.newageislam.com/current-affairs/israel-bullet-food-gaza-conscience-arab-trump/d/136010 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

Critique in Daily Life in Islam: The Need for Religious Renewal and Social Change in India

By New Age Islam Correspondent 27 June 2025 At a moment when religion is viewed as either lovely or toxic, the authentic Islamic practice of criticism—as a moral and sacred obligation—must be recovered. Islam itself is not dogma in its core. It is an active way of existing that has always encouraged questioning, critical examination, and renewal. From the Qur'anic criticisms levelled at unjust powers to the prophetic practice of critique of power, Islam has consistently demanded that religion is not blind obedience but accountability. Here, we examine how criticism is not just acceptable but urged by Islam. We observe how religious texts can be used to promote constructive social criticism. We also discuss why, particularly in India, religion must be used not as a resistance to change but as an instrument for moving forward towards reform. Major Points: 1. Criticism is not against religion—there is no way to live religion without criticism. Criticism in Islam is a positive thing, an act of worship. 2. It is concerning oneself, the community, and the world to make them a better place. In India, where Muslims have problems from outside and problems from within, criticism must be a part of everyday life. 3. Religion is meant to make people see, not blind them to what is real. The Qur'an addresses the Prophet as a "mercy to all the worlds." That mercy is not stifling one's conscience and tolerating injustice, but courage, compassion, and reform. 4. In order to restore the real spirit of Islam in India, we must restore thinking, remain receptive to questioning, and commit to reform. Then religion can fulfill its greatest potential: to ennoble mankind. ------ The Islamic Way of Criticism Criticism in the real sense is not deconstructing values but sharpening them. The Qur'an frequently invites the believers to "reflect" (Yatafakkaroon), "understand" (Ya'qiloon), and "listen" (Yasma'oon). These are not passive verbs. They demand active engagement. The Qur'anic value of Amr Bil Ma'ruf Wa Nahi Anil Munkar—admonishing people to do good and preventing them from evil—is actually an invitation to social criticism. It invites believers to be moral watchdogs, not passive conformists. Prophet Muhammad (peace be upon him) once said, "The best kind of jihad is to speak a word of truth in the hearing of a tyrannical ruler." What this means is that criticizing isn't going against religion—it's a vital aspect of religion. Islam as a Source of Good Social Criticism Islamic history is replete with reformers who employed the power of religion to combat social ills. Caliph Umar ibn al-Khattab introduced land reforms and assisted the poor. Thinkers such as Al-Ghazali and Ibn Khaldun condemned institutional corruption. The culture of criticism and questioning in Islamic culture is robust and highly revered. There were voices in India demanding change and reform in Islam for decades. Sir Syed Ahmed Khan, the 19th-century scholar, stressed that Muslims needed to embrace modern science and reason. He believed that real religion should be logical enough to withstand the test of logic and meet social needs. Despite much criticism, his Aligarh Movement brought about a positive change in Muslim education. But another powerful example is Maulana Abul Kalam Azad, Muslim intellectual and freedom fighter. He employed the Qur'anic language of justice and solidarity to condemn communalism and religious divide politics in pre-independent India. Religion was not a refuge to which one would retreat for him but a weapon to combat inequality and injustice. Why Critique Matters in Contemporary Indian Islam Now in India, Muslim communities are confronting many challenges—poor literacy, political disenfranchisement, orthodox traditions, and rising Islamophobia. These issues can't be tackled by merely using slogans and emotions. What is needed is serious introspection in the society and the willingness to overcome entrenched habits and fixed beliefs. 1. Educational Reform and Intellectual Openness Madrasas have been institutions of learning about Islam for centuries, and they require reforms today. Although many impart good values and discipline, what they impart is outdated and not linked with the knowledge of the present day. This disconnect is unhealthy for young Muslims, and it becomes difficult for them to manage the contemporary world. Some progressive madrasas have started imparting English, science, and technology in their curriculum—but such initiatives must become widespread everywhere. The principle of ijtihad (independent thought) needs to be revived so that new interpretations of Islamic scripture could be generated on the basis of contemporary social conditions. Scholars like Wahiduddin Khan and Taha Jabir Al-Alwani have emphasized that Islam needs to evolve to address new situations. 2. Gender Justice and Women's Rights Most of the traditional understandings of Islamic law continue to claim that women are not equal, not because Islam says so, but due to centuries of patriarchal interpretations. It is time to test these understandings against the light of the Qur'an and the Sunnah. The Qur'an instructs in Surah An-Nisa: "Do not covet what Allah has given to some people in preference to others. Men will have an equal share of what they have achieved, and women will have an equal share of what they have earned." (Qur'an 4:32) In India, activists like Dr. Asma Zehra and Zakia Soman have challenged triple talaq and other gender-biased practices on religious grounds. Their fight, thus, indicates that criticism is not against religion—it is religion-based. 3. Caste, Class, and Social Levels Though Islam preaches equality, Indian Muslim society is hierarchic and divided. The Ashraf–Ajlaf divide, where Muslims of higher castes have a superiority complex over the "lower castes," is against Islamic ideals. This must be dealt with squarely. The Prophet's final sermon proclaimed: "No Arab is superior to a non-Arab, and no white is superior to a black." But, in most Indian mosques and madrasas, discrimination prevails. Young Muslim intellectuals and community leaders should use criticism to expose these contradictions. Islamic institutions should be aware of this issue and help promote equality within the community. Critique and Political Participation Indian Muslim politics is at a turning point. There are genuine apprehensions of discrimination and exclusion, but much of Muslim political mobilization is also a reaction to such fears. This tends to generate isolation and siege mentality. We require change politics rather that is all about self-introspection and includes all. Islamic values of justice, welfare, and dignity can be used to frame political narratives that resonate with all Indians and not just Muslims. We need leaders and thinkers who can look closely at both the outside system and its problems. Leaders like Hamid Dalwai (a rare Muslim social reformer from Maharashtra) supported new ideas about Islam and fought for women's rights, including stopping triple talaq. Sadly, these voices were often quieted or ignored. The Significance of Religious Transformations Islamic history demonstrates religious change is not only possible, but is a requirement. Imam Abu Hanifa was regarded as a trailblazer of his day for applying reason and individual opinion (ra'y) to issues of law. Imam Shafi'i formalized a system of legal techniques. The Mu'tazilites emphasized reason and logic. Even today, Islamic scholars are demanding a revised method of Islamic law (Fiqh), divesting it of central fixed beliefs (Aqidah). In India, religious learning institutions such as Darul Uloom Deoband or Nadwatul Ulama have to set an example by allowing space for debate and intellectual discussion instead of handing out strict fatwas. They owe it to themselves to make space for criticism and reform in their syllabus. Applying Islamic Values to Achieve Greater Social Change Values like Adl (justice), Rahmah (mercy), and Shura (consultation) cannot be left in mosques. These should be applied in how we act towards each other, how we make laws, and how we build society. For instance, Islamic charitable trust Waqf can be utilized to construct schools, hospitals, and the residences of poor people. Waqf land in the majority of Indian cities remains vacant or misused. An Islamic movement willing to give back could reclaim these properties for the benefit of all communities. Principles of Islamic finance such as profit-sharing and interest-free borrowing can be used for encouraging responsible business practices and loans to the poor. This is feasible only if a culture of responsibility and openness exists, which can only be achieved by criticism and reforms. A Mode of Thinking Critically Young Muslims must be made to question. Not being allowed to question religion is not healthy. The religion that cannot be questioned will never mature. Islam does not have to be fearful of questioning. The Qur'an itself promotes questioning. "Ask the people of knowledge if you do not know." (Qur'an 16:43) We should teach children at schools, madrasas, and community centres that questioning is not disobedience but trying to understand. Good debates by scholars and imams should be encouraged. Friday sermons should be critical thinking rather than blind following. Conclusion: Towards a Revival Through Critique Criticism is not against religion—there is no way to live religion without criticism. Criticism in Islam is a positive thing, an act of worship. It is concerning oneself, the community, and the world to make them a better place. In India, where Muslims have problems from outside and problems from within, criticism must be a part of everyday life. Religion is meant to make people see, not blind them to what is real. The Qur'an addresses the Prophet as a "mercy to all the worlds." That mercy is not stifling one's conscience and tolerating injustice, but courage, compassion, and reform. In order to restore the real spirit of Islam in India, we must restore thinking, remain receptive to questioning, and commit to reform. Then religion can fulfill its greatest potential: to ennoble mankind. Postscript It is not a matter of discussion about reform—now we must implement it. Religious scholars need to sit with sociologists. Scientists need to be represented on madrasa boards. Mosques need to be places of community development. And most importantly, critique needs to be invited, not avoided. Indian Islam's future is in revival, not in nostalgia for the past. URL: https://www.newageislam.com/ijtihad-rethinking-islam/critique-religious-renewal-social-change-india/d/136004 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

A People Betrayed: The Silent Persecution of Shia Muslims in Pakistan-Occupied Kashmir

By Ghulam Rasool Dehlvi, New Age Islam 27 June 2025 Lack of International Attention and Growing Resistance: The persecution remains underreported globally due to geopolitical sensitivities. However, recent protests across PoK reflect a rising demand for justice and equal rights. This article calls on the international community, including the UN and other international human rights organizations, to break their silence and take concrete action. Main Points: 1. Systematic and Longstanding Persecution: Shia Muslims in Pakistan-occupied Kashmir (PoK), especially in Gilgit-Baltistan, have faced decades of sectarian violence, including mass killings like the 1988 Gilgit Massacre and targeted executions in the recent years. This persecution is not incidental but historically entrenched and structural. 2. State Complicity and Extremist Violence: The Pakistani state and security forces are either complicit in or indifferent to sectarian attacks carried out by extremist Sunni groups such as Lashkar-e-Jhangvi and Sipah-e-Sahaba. These groups operate with impunity, while victims receive little to no protection or justice. 3. Blasphemy Laws as Tools of Oppression: Pakistan’s blasphemy laws are being used selectively against Shia clerics and scholars. The arrest of figures like Agha Baqir ul Hussaini highlights how these laws are weaponized to suppress dissent and religious expression within the Shia community. 4. Institutional Discrimination and Marginalization: Despite being a majority in Gilgit-Baltistan, Shias face economic neglect, underrepresentation in governance, and unequal access to public services. Religious gatherings are often restricted under the guise of security, reinforcing their civic disenfranchisement. ------ What is unfolding in Pakistan-occupied Kashmir (PoK) is more than sectarianism — it is structural oppression, enabled by state complicity and driven by an ideology that sees Shia identity as a threat. The victims are not only targeted by terrorists but are also betrayed by the very institutions meant to protect them. If the international community continues to look away, Pakistan’s Shia population — especially in PoK — will remain at the mercy of an increasingly intolerant state, where identity can become a death sentence. In the snow-capped valleys of Pakistan-Occupied Kashmir (PoK), nestled in the strategic and resource-rich region of Gilgit-Baltistan, a silent crisis continues to unfold — the systematic persecution of Shia Muslims. Beneath the beauty of the rugged terrain lies a deep-rooted history of sectarian discrimination, violence, and state neglect. From historical massacres to present-day repression, the plight of Shias in PoK remains one of the least reported human rights tragedies in South Asia. A History of Blood and Silence The persecution of Shia Muslims in PoK is not a recent phenomenon. It can be traced back decades. In one of the darkest chapters of sectarian violence in the region, the 1988 Gilgit Massacre left an indelible scar. What began as a minor religious disagreement over the sighting of the Ramadan moon escalated into a brutal pogrom. Armed Sunni militants, reportedly aided by the Pakistani army and Afghan mujahideen, attacked Shia villages around Gilgit, killing between 150 to 700 people, torching homes, and raping women. To this day, no one has been held accountable. These massacres continued into the 21st century. In 2012, extremists in military uniforms stopped buses on the Karakoram Highway in Kohistan and Mansehra, identifying Shia passengers by their names and accents before executing them in cold blood. Dozens were killed simply for belonging to the wrong sect. Blasphemy as a Weapon In recent years, persecution has taken a more insidious form — weaponising Pakistan’s controversial blasphemy laws. Shia clerics and scholars, especially in Gilgit-Baltistan, have been arrested under vague charges. The most prominent recent case is that of Agha Baqir ul Hussaini, a respected cleric detained under Section 295-A, a clause used to penalize alleged blasphemy. His arrest in August 2023 led to mass protests in Skardu, where thousands rallied for his release. Protesters decried the state’s selective targeting of Shias under laws that are rarely applied to Sunni extremists who openly incite violence. Despite public outcry, no meaningful legal reforms have followed. Civic Disenfranchisement and Economic Marginalization Though Shias form a majority in Gilgit-Baltistan, they are underrepresented in the region’s administration, police, and judiciary. Public-sector jobs and scholarships are often awarded disproportionately to Sunni candidates. Shia-majority districts like Skardu, Kargil, and parts of Chilas report lower investment in education, healthcare, and infrastructure compared to Sunni-dominated areas. According to reports by local civil society groups, development funds are withheld, and religious seminaries face surveillance or closure. Even public gatherings for Ashura or Eid-e-Ghadir are restricted under the pretext of “security concerns.” Security Forces and Sectarian Extremism The most troubling aspect of Shia persecution in PoK is the alleged complicity — or at best, indifference — of the Pakistani security establishment. Organizations such as Lashkar-e-Jhangvi and Sipah-e-Sahaba, both designated terrorist groups, have historically operated with impunity in Pakistan, including in Gilgit-Baltistan. Security forces are often accused of turning a blind eye to targeted killings and disappearances. Human rights observers have documented over 140 incidents of sectarian violence in the region since 2020. Witnesses report that attackers are rarely pursued, and in some cases, victims are instead criminalized under false charges. Voices from the Ground "I’ve lost two cousins to sectarian attacks," says Abbas Raza, a teacher in Skardu. "We’re made to feel like strangers in our own land. Even our prayers are considered subversive." Another activist from Gilgit, speaking anonymously for fear of reprisals, describes the atmosphere as “a pressure cooker.” He explains: “We are surrounded by soldiers, but they do not protect us. They intimidate us. Every cleric, every speaker, every protester is under surveillance.” International Indifference and UN Inaction While global attention often focuses on Pakistan’s role in sponsoring cross-border militancy, little international pressure has been applied to address its internal sectarian crisis. The UN Human Rights Council (UNHRC) has heard testimonies from activists on the plight of Shias, especially in Parachinar, Gilgit, and Skardu, but resolutions remain symbolic. Amnesty International and Human Rights Watch have sporadically reported on Shia persecution in Pakistan, but systemic investigation into PoK remains limited, possibly due to its politically sensitive nature as a disputed territory between India and Pakistan. Protests That Echo Beyond the Mountains Despite the repression, voices of resistance have grown louder. In 2024 and 2025, massive protests broke out across Gilgit-Baltistan, with demonstrators demanding equal rights, protection from sectarian violence, and an end to false FIRs against religious leaders. These demonstrations, however, have been met with tear gas, detentions, and curfews. “The state treats us like enemies,” says a protest leader in Skardu. “But our only crime is demanding dignity.” While Pakistani government must immediately repeal the draconian discriminatory blasphemy laws, and ensure equal treatment and protection for Shia communities, and prosecution of sectarian militants, the UN and international human rights groups must demand unfettered access to Gilgit-Baltistan for independent observers. At the same time, international media outlets would do better to to these stories. Silence is complicity. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-sectarianism/betrayed-persecution-shia-pok/d/136003 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

Yoga as a Universal Practice: Harmonizing Physical Wellness with Spiritual Beliefs

By Kaniz Fatma, New Age Islam 27 June 2025 In today’s world, people want to live healthy lives, feel calm in their minds, and understand their inner selves. Yoga has become a popular and respected way to help with all these things. People from many countries, cultures, and religions now practice Yoga. It is not just for one group—it is for everyone. (From Files) ----- But some people ask an important question: Since Yoga started in ancient India and is linked with spiritual ideas, can people from different religions practice it without going against their own beliefs? To answer this, we need to understand what Yoga really is. The special thing about Yoga is that it can be practiced in many ways by many types of people. At its centre, Yoga is not only about one religion. It is a way to help the body become stronger, the mind become calmer, and the soul feel more peaceful. People from different religions can practice Yoga and still stay true to their own faiths. Yoga Beyond Boundaries Yoga, in simple words, is a system of body movements (called Aasanas), breathing exercises (called Pranayama), and quiet thinking or meditation (called dhyaana). These help to bring balance and peace to the body, mind, and spirit. It is true that Yoga began in Hinduism, but the main parts of Yoga—like breathing and movement—are not tied to any specific god or religious ritual. That is why people from different religions can use Yoga in a way that fits with their own beliefs. A Hindu Perspective: Devotion Through Movement For many Hindus, Yoga is more than just exercise. It is a holy activity. Some people do Aasanas (poses) while thinking of their gods. They may also chant mantras (religious words) while meditating. For them, Yoga is a way to feel closer to the Divine and to grow spiritually. A Muslim Perspective: Mindfulness Within Monotheism Muslims believe in the oneness of Allah Almighty and do not accept any practice that includes worship of other gods (this is called shirk). So, some Muslims may feel worried if Yoga is linked to another religion. However, when Yoga is done only for health, focus, and peace—and not as a religious act—it can be suitable for Muslims too. They can do Yoga while remembering Allah Almighty through dhikr (remembrance), by reading the Qur’ān quietly, or by meditating silently. The breathing exercises can be done while thinking about the Creator. The physical postures can help Muslims stay healthy, which is also important in Islam. If anything in Yoga seems to go against Islam, Muslims can leave that part and still enjoy the health benefits. In this way, Yoga becomes a helpful practice, not a religious problem. Respectful Coexistence Through Shared Practice One beautiful thing about Yoga is that it is flexible. The same Yoga poses can be done by people of different religions in their own way. A Hindu may chant the name of their god, while a Muslim may say “Subhan Allah” or “La Ilaaha Illaa Allah” quietly. Both people feel connected to their faith. Both enjoy the benefits of Yoga. Both are doing something meaningful. This shows that Yoga can help people understand each other better. It does not have to cause division. It can bring people together in respect and peace. Conclusion: Yoga as a Bridge, Not a Barrier When Yoga is practiced with care and respect for different religions, it does not create conflict. Instead, it becomes a bridge that connects people from different backgrounds. It helps them stay healthy and calm, while staying true to their faith. In a world where people often argue about differences, Yoga offers a different path. It shows us that we can live in peace, be mindful, and accept others. For Hindus, Muslims, and people of all faiths, Yoga can be a shared journey toward peace and well-being. ----- Kaniz Fatima is an Islamic scholar and a regular columnist to New Age Islam. URL: https://www.newageislam.com/interfaith-dialogue/yoga-universal-harmonizing-physical-wellness-spiritual/d/136002 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

Understanding Growth of European Style Nationalism in India

By Ram Puniyani for New Age Islam 27 June 2025 The pages of Indian Express are carrying a very thoughtful and in-depth discussion on the rise and dominance of Hindu Nationalism in India by outstanding social scientists, Yogendra Yadav, Suhas Palshikar and Akeel Bilgrami. They are disturbed that the present notion of Indian Nationalism is European style nationalism. We understand this as Hindutva politics or Hindu Nationalism. What is common to their contributions is that they sound to be conceding that Hindu Nationalism is the Nationalism prevalent today. While it is no doubt that Hindu Nationalism is very assertive and dominant, Indian Nationalism is still very much there in the imagination of a large section of Indian society. Percentage wise the vote share of Hindu nationalist party in the 2024 elections was 36.5% and even with this there are lot of allegations about rigging and manipulation of the results. Still their concern is worth giving a serious thought. The Hindu nationalism has been entrenching itself not only through electoral politics but also through its infiltration in various organs of state, its control over media and a big section of social media. Yadav lays “the fault for the rise of the offending nationalism in India today at the doorstep of what he thinks of as a secularized, internationalist, modernist ethos that was cultivated in post-Independence India, which eschewed all nationalism, thereby creating a “nationalism” vacuum that is now filled by the Hindutva conception of the nation.” Palshikar “closes the argument by tracing this nationalism to elements within the national movement more than a century earlier.” Bilgrami, to begin with appreciates the Indian ethos by stating that “For centuries, Indian society has been characterized by an unselfconscious pluralism of religions and cultures. Today’s European-style nationalism, by contrast, manufactures division and calls it unity. And commenting on Palshikar’s views on its roots during freedom struggle, he says “No doubt there were antecedents to such attitudes during the freedom struggle but they were marginalized by the dominance of Gandhi and Nehru and though this certainly left unresolved questions, these do not amount to the roots of current Hindutva nationalism.” There are some more points which need to be taken into account while understanding the situation in India and the rising threat of Hindu nationalism. While in Europe the Sovereignty passed on from Monarchs/Kings to the Modern centralized state. The rise of such states had to deal with divergent groups in the society which lead to the concept of secularism. In India we had a colonial state which usurped sovereignty of most of the Kings into the colonial state. This colonial state had to give way to the Indian state after Independence. This Indian state had its guidelines in the Indian constitution, which was “inclusive without othering” (Yadav’s phrase). India did walk this path and theoretically this is still the path of Indian nationalism. Hindu Nationalism is drawing a bigger line which in a way is narrow, European style but unlike Europe where language, religion and culture were the root of division and nationalism (mainly language), in India it was only religion which was the foundation of Hindu and Muslim Nationalism, also called communalism. With the introduction of modern Industries, education, means of transport and communication roots of Indian nationalism started emerging. The supporting aspects of this nationalism were the social movements breaking the shackles of hierarchy. Movements led by Narayan Meghaji Lokhande, Com. Singarvelu organized the workers. Jotiba Phule, Savitribai Phule, Ambedkar and Periyar struggled for social equality, an important ingredient of Indian nationalism. Gandhi and Nehru contributed to the leading of people’s movement against colonial rule; this movement not only was aimed at changing the sovereignty from British to Indian elected representatives but also meant to be totally inclusive. Right with the development of this Indian Nationalism; the feudal elements laid the foundation of trends which culminated in the formation of Muslim and Hindu nationalism. These trends articulated that religion is the basis of nationalism. They got support from Rajas, Nawabs (Kings) and elite sections which occupied a place on the higher pedestal of prevailing but declining social structure. Their rise in due course led to Muslim League, Hindu Mahasabha, and RSS. This did help the British to pursue the policy of ‘divide and rule’ for the British and later to partition of India. Talking of India and Hindu nationalism, it had already become a force to reckon with and kept the European style nationalism of Germany and Italy as its role models. Its training of Swayamsevaks and Pracharaks spread their message far and wide through word of mouth. Immediately after we got Independence Hindu Nationalism’s strength was clear. It’s (ex) Pracharak Nathuram Godse pumped three bullets into the chest of the leader of anti colonial movement, the biggest advocate of Indian Nationalism, Mahatma Gandhi. RSS was not the only vehicle of Hindu nationalism. There was Hindu Mahasabaha and some elements of Hindu nationalism also entered the Indian National Congress. Nehru had realized this threat to Indian nationalism but could not weed it out due to many reasons, the major one being the persistence of landlordism in the country. This was reflected in the heightened religiosity in society. Hindu nationalism obviously stood for status quo of caste and gender relationships. Its appeal to certain sections of society became clear when a bill for cow slaughter was demanded and thousands of Sadhus gathered in the parliament. In1980s its influence started becoming obvious, when the response to Yatras and religiosity started going through the roof. On the pretext of the Shah Bano case the appeasement bogey worked and the Ram Mandir campaign opened the floodgates for the rise of Hindu nationalism. Vocal articulation of Indian nationalism has been muted for some decades. The Right wing wants to present Nationalism itself as Hindu nationalism. Is there a hope for Indian nationalism becoming the main one today? Yes there is. We saw a glimpse of this during the last few years. The ‘Bharat Jodo Yatra’ and ‘Bharat Jodo Nyay Yatra’ have shown that the space which was undermined by the assertion of European style nationalism, Hindu Nationalism can be retrieved. The articulation of issues of Dalits, women, Adivasis, workers and minorities along with the movements for their demands can be the foundation. The appeal of our Constitution is very deep among the people. These twin movements, along with reaching the values of Indian constitution far and wide will be the two legs on which Indian Nationalism can be retrieved from the ground in times to come. URL: https://www.newageislam.com/current-affairs/growth-european-nationalism-india/d/136001 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

An Obnoxious Practice

By Sumit Paul, New Age Islam 27 June 2025 A primary school in West Bengal’s Purba Bardhaman district has been cooking and serving midday meals separately to students of different religions for years — a practice now under official scrutiny. At Kishoriganj Manmohanpur Primary School, located in Purbasthali, block about 150 km from Kolkata, meals are prepared by two separate cooks. The school uses separate utensils and kitchens, though on a single gas connection, and meals are served to students in separate classrooms based on their religion. Courtesy, NAI news This is obnoxious, to say the least. Now the government has woken up from its deep slumber. Why didn't it take a stern action years ago as this abominable practice has been going on for years? The school is in West Bengal, not somewhere in the rain forests of Amazon. Children are getting religiously indoctrinated right from their school days when they realise that a Muslim is different from a Hindu, not just in faith but also in food. This is worse than apartheid. When these kids will grow up, won't they be full of zealotry and hatred for other faiths? We often read in newspapers that in the states like Rajasthan, MP, Bihar and UP, kids belonging to the lower castes are treated pejoratively by their teachers and peers. Muslim kids are openly abused and even beaten. A couple of years ago, a lady teacher, Tripta Tyagi, in UP was booked for asking Hindu kids to slap their Muslim classmate. Now even meals are separately cooked for children of different religions and castes. There have been instances when kids have refused to eat food cooked by a Muslim cook or a person from a lower caste. We're envenoming the minds of kids and creating rifts on the basis of religion and caste. It's really ironic that when the deeply ingrained religion and caste must be extirpated from our psyche, the government is encouraging this by including caste, sub-caste and religion in the forthcoming census. Shame on this current political dispensation and also shame on the government of West Bengal for not taking any action against the school management for serving meals as per students' faiths. We talk of Space travel, Bullet trains, Rafael, Vishwa Guru (World Leader) and what not, but our collective mindset is still so primitive and pathological. Lastly, it's my humble request to the readers to refrain from mentioning their castes, religions and sub-castes when they're asked to fill out the Census forms. We're all humans and our common faith is humanity. Don't degrade yourself by writing your religion and caste. You're not a cheap commodity in the government's official records. ----- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/spiritual-meditations/obnoxious-practice/d/136000 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

A Disappointing Turn in Indonesia: Fatwa Declares Liberalism and Pluralism Deviant

By New Age Islam Staff Writer 26 June 2025 Liberalism and Pluralism: Deviations from Islam or Compatible Ideas? ---- In a move that has sparked concern and confusion among people around the world, the recent fatwa issued in Selangor, though technically in Malaysia, has renewed fears about a growing trend among religious authorities in Southeast Asia: the outright condemnation of liberalism and religious pluralism as “deviant” from Islam. This ruling, which reiterates the 2014 fatwa and has been defended by the Selangor Mufti Datuk Dr Anhar Opir, comes as a disappointment, especially given the regional context of Indonesia, which has long been recognized globally as a model of moderate, pluralistic, and tolerant Islam. Indonesia, the world’s largest Muslim-majority country, was often praised for balancing Islamic faith with democratic values, openness, and peaceful coexistence among religious and ethnic communities. It was seen by many scholars and Muslim thinkers as a “middle path” nation, showcasing how Islam could harmonize with modern governance and civil liberties. This latest fatwa, however, despite being issued in neighbouring Malaysia, echoes a growing sentiment that puts this legacy at risk. The vague and sweeping nature of the condemnation, without clear theological argument or scriptural evidence, has only deepened public confusion. How This Fatwa Could Affect Daily Life The real-world consequences of such fatwas are far from abstract. For Muslims in Indonesia, Malaysia, and even in other pluralistic societies, this kind of declaration can have practical and psychological implications. It may sow unwarranted doubt in the hearts of Muslims who live peacefully with non-Muslims, interact with diverse communities, and cherish democratic freedoms. It could stigmatize scholars, activists, or organisations that promote coexistence and freedom of expression. For instance, Muslims working in interfaith dialogue, women’s rights, or academic spaces might find themselves unfairly labelled as deviants for simply promoting human dignity, openness, or civil discussion. Moreover, such declarations can isolate young Muslims, especially those raised in multicultural societies, making them feel torn between their faith and their environment. It can lead to internal conflict, identity confusion, and even create an artificial divide between “good” and “bad” Muslims—based on ambiguous definitions of what counts as liberal or pluralistic. In a world already filled with political polarization and religious stereotyping, this fatwa may unfortunately add to the burden of many sincere Muslims who are trying to live with faith, integrity, and harmony. Liberalism and Pluralism: Deviations from Islam or Compatible Ideas? 1. What Are Liberalism and Pluralism? Before exploring whether liberalism and pluralism conflict with Islamic teachings, it is important to understand their core meanings: • Liberalism is a modern philosophy emphasizing personal freedom, equality, human rights, democracy, and secularism—that is, separating religion from governance and public life. • Pluralism refers to the belief that people of different religions or cultural backgrounds can live together peacefully. In its Western form, it often suggests that all religions are equally valid. Both ideas emerged from the Western Enlightenment, which emphasized reason, individualism, and scepticism of religious authority. This context explains why many Muslim scholars are critical of these concepts—they are grounded in a worldview that does not begin with divine revelation. Importantly, some Muslim-majority countries uphold democracy, pluralism, and liberalism—but only when these concepts are interpreted within an Islamic framework. They accept Islamic democracy (based on Shura and divine law), Islamic pluralism (coexistence without compromising Islamic truth), and Islamic liberalism (freedom within the bounds of Shari‘ah), while rejecting secular democracy, Western pluralism, and Western liberalism that deny the authority of divine law. 2. Why Some Muslim Scholars Say These Ideas Go Against Islam A. Concerns About Liberalism Some scholars argue that liberalism and Islam are fundamentally incompatible. Their reasons include: • Islam is a complete way of life (Deen), not merely a personal belief system. It governs social, legal, political, and moral aspects of life. • In Islam, ultimate authority belongs to Allah alone. Muslims are to follow the Qur'an and the teachings of the Prophet Mustafa ﷺ. • Liberalism, in contrast, prioritizes individual autonomy—even over divine command—often leading to moral relativism and the erosion of religious norms. Supporting Evidence: • Qur’an (33:36): “It is not for a believing man or woman, when Allah and His Messenger have decided a matter, to have any choice in their decision.” • Ibn Taymiyyah (in Al-Siyasah al-Shar‘iyyah): Argued that Islamic governance must be founded upon divine law, not man-made legislation. • Imam al-Ghazali (in Ihya’ ‘Ulum al-Din): Warned against the dominance of human desires over divine will—something liberalism often promotes through its emphasis on personal choice. Their Conclusion: Secular liberalism overemphasizes individual freedom in a way that can contradict divine commands. Hence, scholars warn that it can lead Muslims away from core Islamic values. Islamic vs. Secular Liberalism: • Islamic liberalism respects personal freedom within the bounds of Shari‘ah. • Secular liberalism removes divine authority from moral and legal considerations. B. Concerns About Religious Pluralism Secular pluralism often implies that all religions are equally true or valid. In contrast, Islam upholds the exclusivity of truth in Tawheed (monotheism) and belief in the finality of the Prophet Muhammad ﷺ. Qur’anic Evidence: • Qur’an (3:19): “Indeed, the religion in the sight of Allah is Islam.” • Qur’an (3:85): “Whoever seeks a religion other than Islam, it will never be accepted from him…” Classical Scholars: • Imam Fakhr al-Din al-Razi (in Tafsir al-Kabir): Asserted that Islam superseded earlier divine laws and stands as the final message for humanity. • Shah Waliullah al-Dihlawi (in Hujjatullah al-Balighah): Emphasized the universal and timeless nature of Islamic guidance. Their Conclusion: Secular or relativist pluralism contradicts Islam’s truth claims. However, Islamic pluralism, based on coexistence without compromise in belief, is part of Islamic tradition. 3. Can These Ideas Fit Within Islam? A Different View Not all Muslim scholars completely reject liberalism or pluralism. Some take a nuanced view, recognizing that certain values within these systems can be compatible with Islam when redefined through Islamic principles. Qur’anic Support for Tolerance and Coexistence: • Qur’an (2:256): “There is no compulsion in religion.” • Qur’an (49:13): “We made you into nations and tribes so that you may know one another.” • Qur’an (109:6): “To you your religion, and to me mine.” These verses show Islam’s respect for human agency, social diversity, and peaceful interaction. Scholars Who Support Compatibility: • Imam al-Shatibi (in Al-Muwafaqat): Outlined five objectives of Islamic law—protection of religion, life, intellect, lineage, and property—which often align with modern human rights. • Modern thinkers such as Muhammad Abduh, Rashid Rida, Fazlur Rahman, and Tariq Ramadan advocate for ijtihad (independent reasoning) to bridge Islamic principles and modern realities. 4. Islamic vs. Secular Approaches to Democracy, Pluralism, and Liberalism Understanding the difference between Islamic and secular versions of these concepts is key: Concept Islamic Version Secular Version Democracy Based on Shura, guided by Shari‘ah Based on majority rule, independent of religious law Pluralism Coexistence without compromising Islamic beliefs Equality of all religions as equally valid Liberalism Personal rights within the limits of divine law Absolute autonomy, even against divine law Muslim scholars who accept Islamic democracy, Islamic pluralism, or Islamic liberalism do so on the basis that these concepts can serve justice, consultation, and coexistence—without replacing divine guidance. 5. Final Thoughts: A Balanced Theological View Complete secular liberalism and pluralism, when founded on the rejection of divine authority and religious law, are viewed by many Muslim scholars as incompatible with Islam as a system of governance. However, Islamic versions of these values—such as Islamic democracy (rooted in shura and divine legislation), Islamic pluralism (based on coexistence without compromising belief), and Islamic liberalism (which honours freedom within the bounds of Shari‘ah)—are not only theologically possible but historically grounded in Islamic tradition. The fundamental difference lies in the source and direction of moral authority: while secular ideologies place human autonomy at the centre, Islam begins with the sovereignty of God and divine revelation as the moral compass. Yet, in theory and practice, both Islamic and secular models have often failed to sincerely embody the principles they promote. Many Muslim-majority nations that claim to uphold Islamic democracy or Islamic pluralism fall short of applying these ideals with consistency, transparency, and justice. Similarly, secular democratic countries, despite their rhetoric of human rights, freedom, and equality, frequently exhibit deep contradictions between their stated ideals and actual policies—especially on the international stage. Discrimination against minorities, including Muslims in secular democratic states, is widespread—from the marginalization of Muslim communities in Western societies to systemic Islamophobia in political discourse and policy. Oppression within so-called Islamic systems is also prevalent, where minority rights, gender equity, and social justice are at times sacrificed under political interests masked in religious language. Even the superpowers of the world, which present themselves as global guardians of liberalism and human rights, are often complicit in international injustices, wars, economic exploitation, and selective application of law—especially when geopolitical or economic advantage is at stake. Moreover, social inequalities persist across all systems—secular or religious—where distinctions based on race, wealth, ethnicity, or caste continue to influence how laws are implemented. Be it the discrimination between black and white, Muslim and non-Muslim, or rich and poor, the gap between principle and practice remains evident worldwide. Conclusion Islam does not call for isolation from the modern world, nor does it require Muslims to reject ideas merely because they originate outside the Islamic tradition. What it demands is a sincere, principled, and God-conscious engagement with any idea—whether termed democratic, liberal, or pluralistic. The real challenge today is not simply whether these values are "Islamic" or "secular," but whether they are being implemented with justice, sincerity, and accountability. The true spirit of any legal or moral system—be it Islamic or secular—lies in its honest application and commitment to the higher values of justice, dignity, and equity. Thus, the way forward is neither blind rejection nor blind acceptance, but a revival of the Islamic ethical tradition: one that is deeply rooted in revelation, yet responsive to contemporary realities; uncompromising in its belief in divine truth, yet compassionate and wise in its application. In this pursuit, Muslims must not only critique external ideologies but also hold themselves and their societies accountable to the very Islamic values they claim to uphold. This self-accountability is the hallmark of a truly Islamic civilization—one that can engage the modern world without compromising its divine foundations. URL: https://www.newageislam.com/islamic-sharia-laws/indonesia-fatwa-liberalism-pluralism-deviant/d/135994 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

Islam as Historical Development: Analysis of Quranic Universalism

By V.A. Mohamad Ashrof, New Age Islam 26 June 2025 The notion that Prophet Muhammad founded Islam as a distinct, institutionalized religion oversimplifies the complex historical and theological processes that shaped what we now recognize as Islam. A hermeneutical analysis of the Quran, attentive to its linguistic roots, theological universalism, and historical context, reveals that Islam—far from being a singular historical creation—was a gradual development rooted in a perennial concept of submission to the Divine Will. The terms "Islam" and "Muslim," derived from the Arabic root S-L-M (denoting peace, wholeness, and submission), are presented in the Quran not as markers of a new sectarian identity but as timeless qualities of universal devotion to God. This essay traces the evolution of Islam from a primordial spiritual orientation to a formalized religious system, incorporating insights from scholars Toshihiko Izutsu, Wilfred Cantwell Smith, and Fred Donner on the meanings of Islam and Muslim. It argues that Islam’s institutional form emerged through a formative history shaped by theological reinterpretation, cultural adaptation, and communal consolidation rather than a single founding act by Muhammad. Linguistic Foundations: The Universal Scope of Islam and Muslim The etymological roots of Islam and Muslim provide a critical starting point for understanding their Quranic significance. Derived from the trilateral root S-L-M (س-ل-م), these terms carry meanings of peace, safety, wholeness, and submission: • Islam (إسلام): Submission or surrender, specifically to the will of God, implying a state of alignment with divine purpose. • Muslim (مسلم): An active participle meaning "one who submits," denoting a person who embodies this surrender through faith and action. Hermeneutically, these terms are not inherently tied to a specific historical or cultural context. Their semantic breadth suggests a universal spiritual orientation rather than a narrowly defined religious identity. Toshihiko Izutsu, in his seminal work God and Man in the Quran, emphasizes the dynamic and relational nature of Islam as a verb-based concept. For Izutsu, Islam is not a static noun but an active process of self-surrender (taslim), reflecting a constant striving toward harmony with the Divine. This aligns with the Quran’s use of Islam and Muslim to describe a mode of being—living in harmony with the Divine—that transcends time, place, and institutional boundaries. Wilfred Cantwell Smith, in The Meaning and End of Religion, further illuminates this by arguing that the term Islam in the Quran denotes a personal act of commitment to God rather than a reified religious system. Smith contends that Muslim originally described anyone who sincerely submits to the Divine, regardless of their historical or cultural context, and that the institutionalization of Islam as a "religion" was a later historical development. Similarly, Fred Donner, in Muhammad and the Believers, suggests that the early community of Muslims was not a distinct religious group but a broader monotheistic movement inclusive of Jews, Christians, and others who shared a commitment to submission to one God. For Donner, the term Muslim initially carried a more fluid, ecumenical meaning, only later becoming associated with a specific confessional identity. Quranic Universalism: Islam as Timeless Submission The Quran presents Islam as the eternal way of submitting to God, a path followed by all prophets and righteous individuals across history. This is evident in several key verses: • "Indeed, the religion with God is Islam." (Quran 3:19) Here, Islam refers not to the institutionalized religion of 7th-century Arabia but to the primordial act of surrendering to God, which the Quran considers the essence of true religion. • "When his Lord said to [Abraham], 'Submit (Aslim),' he said, 'I have submitted (Aslamtu) to the Lord of the worlds.'" (Quran 2:131) Abraham is described as a Muslim, not in a socio-religious sense but as one who fully surrenders to God. • "Abraham was neither a Jew nor a Christian, but he was a hanif, a Muslim." (Quran 3:67) The term hanif (upright monotheist) further underscores Abraham’s metaphysical identity as a prototype of pure devotion, unbound by later religious labels. These verses reveal that the Quran uses Islam and Muslim to denote universal qualities of faith, righteousness, and submission, not a specific religious system. Izutsu’s semantic analysis highlights that Muslim in these contexts is a "spiritual attitude" rather than a denominational label, reflecting a worldview where submission to God is the natural state of all creation. Smith complements this by noting that the Quran’s use of Islam transcends historical particularity, embracing all who align with divine guidance. Donner’s historical perspective reinforces this, suggesting that the early Muslim community included monotheists from various traditions, united by their shared commitment to Islam as submission rather than a formalized creed. Hermeneutically, this suggests that the Quran envisions Islam as a perennial truth, manifested in various forms across human history. Figures like Moses, Jesus, and even pre-Islamic prophets are implicitly included in this framework, as their missions aligned with the same divine call to submission (e.g., Quran 42:13). The Prophetic Mission of Muhammad: Catalyst, Not Founder Prophet Muhammad’s role in the Quranic narrative is not that of a founder of a new religion but as a messenger who reaffirmed and clarified the eternal message of submission. The Quran describes him as a "bringer of good tidings and a warner" (Quran 33:45) and a "mercy to the worlds" (Quran 21:107), tasked with delivering divine guidance to his people. His mission was to restore the monotheistic legacy of earlier prophets, particularly in the context of Arabian polytheism and tribal fragmentation. • Muhammad is instructed to say, "I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow what is revealed to me." (Quran 46:9) This humility underscores that Muhammad’s role was to transmit divine revelation, not to create a novel religious system. • Continuity with Previous Revelations: The Quran repeatedly affirms its connection to earlier scriptures, such as the Torah and the Gospel (e.g., Quran 5:44–48), positioning itself as a confirmation of the same universal truth. Hermeneutically, Muhammad’s mission is best understood as a historical moment within the broader continuum of divine guidance. Izutsu argues that Muhammad’s role was to articulate the Quranic worldview, which reframes submission as a universal ethic rather than a new institutional construct. Smith echoes this, suggesting that Muhammad’s mission was to call people to the "cumulative tradition" of submission, not to establish a bounded religion. Donner’s research supports this by portraying the early Muslim community as a "Believers’ movement" that initially included Jews and Christians who accepted Muhammad’s prophetic message, only later crystallizing into a distinct Islamic identity. The Quran’s revelation provided a linguistic and cultural framework for articulating Islam in 7th-century Arabia, but it did not mark the invention of a new religion. Instead, it crystallized the perennial concept of submission into a form suited to its immediate context. From Movement to Institution: The Formative History of Islam The institutionalization of Islam as a distinct religion occurred after Muhammad’s death, through a complex process of theological, political, and cultural developments. The early Muslim community, initially a loose coalition of believers united by faith, gradually evolved into a structured religious system. Key stages in this formative history include: In Muhammad’s lifetime, his followers were not called Muslims in a formal denominational sense but were referred to as mu’minun (believers) or those who followed the guidance of the Quran (e.g., Quran 49:14). The community was defined by shared commitment to monotheism, prayer, charity, and moral conduct, not by rigid institutional structures. This fluidity aligns with the Quranic vision of Islam as a universal path, not a sectarian identity. Donner’s analysis underscores this, noting that the early community was inclusive of other monotheists, reflecting a broader understanding of Muslim as anyone committed to righteous submission. Smith’s work highlights this shift, arguing that the reification of Islam as a "religion" was a post-Muhammad phenomenon driven by the need for social and political cohesion. As Islam spread beyond Arabia into regions like Persia, Byzantium, and North Africa, it encountered diverse cultural and religious traditions. This necessitated theological and practical adaptations: • Incorporation of Local Practices: Elements of Persian administration, Greek philosophy, and Christian mysticism influenced Islamic thought, particularly in the development of kalam (theology) and tasawwuf (Sufism). • Sectarian Differentiation: By the 8th and 9th centuries, theological disputes gave rise to distinct groups like Sunni, Shia, and Kharijite communities, each interpreting Islam differently. This hermeneutical multiplicity reflects the dynamic nature of Islam’s development. These processes illustrate that the institutional form of Islam was shaped by historical contingencies, not a single founding moment. Izutsu’s focus on the Quran’s semantic field suggests that these adaptations were hermeneutical responses to the core concept of taslim, reinterpreted in new cultural contexts. Quranic Inclusivity The Quran’s universalist perspective resonates with the concept of the perennial philosophy, which posits a single, universal truth underlying all authentic religious traditions. The Quran supports this view by affirming that divine guidance was sent to every nation: • "We sent messengers to every nation, that they might worship God and avoid false deities." (Quran 10:47) • "There is no nation but a warner has passed among them." (Quran 35:24) These verses suggest that the essence of Islam—submission to the Divine—has been revealed in various forms across cultures and eras. From a hermeneutical standpoint, figures like Buddha, Zoroaster, or Laozi could be seen as Muslims in the Quranic sense if their teachings aligned with monotheism and righteous living, even if they operated outside the Abrahamic tradition. Smith’s scholarship strongly supports this inclusivity, arguing that the Quran’s concept of Islam is a "personal faith" that transcends institutional boundaries, embracing all who live in submission to God. Izutsu’s analysis of the Quranic worldview further reinforces this, describing Islam as a universal ethical stance that finds expression in diverse historical forms. Donner’s historical reconstruction complements this by suggesting that the early Muslim community’s ecumenical nature reflected this Quranic universalism, only later narrowing into a distinct religious identity. Islam as a Historical and Universal Phenomenon A hermeneutical reading of the Quran, enriched by the insights of Izutsu, Smith, and Donner, reveals that Islam is both a timeless spiritual orientation and a historical phenomenon. In its perennial sense, Islam is the primordial state of harmony with the Divine, embodied by all who submit to God across time. In its historical sense, Islam as a religion emerged through a gradual process of communal formation, theological codification, and cultural adaptation following Muhammad’s mission. Prophet Muhammad did not "found" Islam in the sense of creating a new religion ex nihilo. Rather, he served as a conduit for divine revelation, articulating the eternal message of submission in a form accessible to his context. The institutionalization of Islam—complete with its scriptures, laws, and communal identity—was the work of his followers, shaped by historical necessities and hermeneutical engagements with the Quranic text. Izutsu’s emphasis on taslim as a dynamic process, Smith’s focus on personal faith over institutional religion, and Donner’s portrayal of an inclusive early community all underscore that Islam and Muslim were originally universal concepts, only later formalized into a distinct religious system. Thus, Islam is best understood as a historical development rooted in a universal truth. It represents a legacy of faith that transcends its 7th-century origins, inviting all who seek peace and wholeness through submission to the Divine to participate in its timeless vision. Bibliography Donner, Fred M. Muhammad and the Believers: At the Origins of Islam. Cambridge, MA: Harvard University Press, 2010. Izutsu, Toshihiko. God and Man in the Qur’an: Semantics of the Qur’anic Weltanschauung. Tokyo: Keio University Press, 1964. Izutsu, Toshihiko. Ethico-Religious Concepts in the Qur’ān. Montreal: McGill-Queen’s University Press, 2002. Smith, Wilfred Cantwell. The Meaning and End of Religion: A New Approach to the Religious Traditions of Mankind. New York: Macmillan, 1963. The Qur’an. Translated by M. A. S. Abdel Haleem. Oxford: Oxford University Press, 2004. ------ 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/historical-development-quranic-universalism/d/135993 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

Journey of WhatsApp Messages

By Sumit Paul, New Age Islam 26 June 2025 In the olden days of emails (yes, email is a passé now), someone aptly said that one of the easiest and quickest ways to get enlightenment and feel charitable was to forward mails and receive a slew of forwarded mails. Now WhatsApp has replaced emails. I used to delete forwarded mails but one day I just read one for a lark and realised that I made a grave mistake by not reading some very interesting mails. I just felt like that unfortunate man, who kept throwing diamonds into the river thinking that they were pebbles but when he saw the last 'pebble' in the first light of dawn, it turned out to be a diamond! He realised his folly that he mistook diamonds for stones and kept throwing them into the water in the darkness of night. I was also benighted and utterly ignorant. Nothing is wasted, nothing is in vain/ The seas roll over, but the rocks remain. Agreed, there are lotus-eaters and absolutely indolent people, whose only objective in life seems to be forwarding messages to all and sundry, friends and foes, in-laws and out-laws. The Hindi proverb: Gyaan Baantne Se Badhta Hai (Knowledge increases when it's disseminated) seems to be the motto of these generous souls. It's interesting to note that those, who are religiously on the internet and devoutly forward WhatsApp messages to their near and dear friends, often get back the same messages they forwarded to their friends! It's like what goes around, comes around, further strengthening the belief that Duniya Gol Hai (the world is round). At times, you get the same forwarded message from so many of your friends. Though there are a number of netizens, one still feels that the world is too small and the same forwarded messages are globe-trotting and there's nothing new, except for an occasional and differently forwarded message that makes one feel like chancing upon an oasis in the Sahara desert. This has been the case with me as I have been using the internet for a long time. I, therefore, find nothing new at least in the forwarded mails, messages or forwarded jokes, which are often stale and utterly threadbare. I remember, way back in 1999 when the internet was a relatively rare thing, I received a few absolutely hilarious Sardar jokes forwarded by a Canada-based Sikh friend of mine. I was in London at that time. That mail is still in circulation, albeit as a WhatsApp joke, after a couple of decades and I've received it a minimum of a hundred times on my WhatsApp account. The longevity of forwarded mails surprises you no end. They've morphed and metamorphosed into WhatsApp messages. They appear to be deathless despite their ad nauseum use. Yours truly left London long ago and went to Colombo in Sri Lanka. There too, he got the same mail quite a few times. Now I'm in India and have received the same mail in the form of a WhatsApp message at regular intervals. It has become an ever-chasing, obstinate police warrant for me! Yet, I make it a point to read all forwarded mails/messages lest I should ignore a rare gem of a mail or message and repent like that unfortunate diamond-thrower till death. At the same time, it's net etiquette to read the forwarded mails, even if one feels like deleting them. A social etiquette master of The Vogue is of the view that a person's nature can be determined by the kind of mails he/ she forwards to his/ her friends. Those who only forward jokes, are invariably happy-go-lucky individuals and those who forward mainly visual and anecdotal mails have an axe to grind. But one is not very sure of these findings by net-researchers as no generalisations and stereotypes can be clearly discerned from a person's forwarded mails and messages. It's fun whether you initiate it or are at the receiving end. Let the forwarded messages travel like Marco Polo. The Flip Side To Forwarding Messages: While it could be sheer fun for idlers to keep forwarding messages to their friends, cousins, 42nd cousins, in-laws and outlaws, this seemingly innocuous pastime has its flip side. People often carelessly forward messages to all and sundry without verifying their authenticity. In these volatile times when a mere spark can turn into a conflagration and create a mayhem, the frivolous tendency to forward messages requires extreme discernment and utmost sense of responsibility lest one casual message should wreak havoc. We must make it a point never to forward religiously sensitive messages to anyone and also avoid politically polluted posts. Remember, two things have always been potentially dangerous: Religion and Politics. URL: https://www.newageislam.com/spiritual-meditations/journey-whatsapp-messages/d/135992 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

Aisha al-Manoubia: The Sufi Saint Who Broke Barriers and Spread Spirituality

By Afroz Khan, New Age Islam 26 June 2025 Aisha al-Manoubia, a 13th-century Sufi saint from Tunisia, dedicated her life to spirituality, charity, and education. Defying gender norms, she led the Shadhili order, freed slaves, and supported women’s rights. Her legacy endures in Tunisian culture despite attacks on her shrine. Key Point: 1. Aisha al-Manoubia, 13th-century Tunisian Sufi saint, devoted her life to spirituality. 2. Rejected marriage to focus on meditation, charity, and women’s rights. 3. Led the Shadhili Sufi order, earning the title Qutb. 4. Freed slaves and educated all genders equally. 5. Her legacy persists in Tunisian culture despite shrine attacks. ----- Sufism is a branch of Islam that has spread throughout the world and Sufi women have gained fame just as much as Sufi men. One such female Sufi saint was born in the village of Manoubia near Tunisia and dedicated her life to Allah by practicing Sufism deeply. Aisha al-Manoubia, born in the 1190 or 1198, her father was a local sheikh and came from a wealthy family, her grandfather had completed his Hajj, Aisha al Manoubia started feeling the desire to be a saint since childhood, she studied with the Sufi order Shadhili Tariqas. She learned the Quran from her father as a child and from the age of nine began spending most of her time in solitude. She loved to meditate and pray in solitude. When she was a little older, her father tried to marry her off, but she had no interest in married life. She wanted to spend her life in devotion and meditation, so she left Manoubia and moved to Tunisia. She left her family, chose celibacy over married life and motherhood, and dedicated her life to studying science, supporting women's rights, and spreading the Sufi understanding of Islam. In Tunisia, she began to live as a solitary woman. She resorted to sewing, spinning and knitting to support herself and frequently visited a mosque popular among the Sufi order there. She also studied Hadith and Islamic jurisprudence. Aisha al-Manoubia used to go to places (taverns) to preach religion and Sufism which were considered forbidden and undesirable for women. She had to face criticism for this many times but she believed that the misguided people needed education more. She used to provide education to both men and women equally. People often criticized her for this too but her dedication to spirituality and Sufism was so great that she did not care about all this and continued to give her teachings. She also preached at the Safsafa Mosque (now a dargah) and had discourses with the Sultan, Abu Zakariya Yahya. She also spent long periods of seclusion in the countryside for spiritual contemplation. She is believed to have read the Quran 1,520 times. Aisha al Manoubia was also very famous for her charity, she was always ready to help the needy and herself lived only on the essentials, she had special sympathy and used to help unmarried, divorced, and widowed women. At that time in Tunisia, the inhuman practice of buying slaves was prevalent. It is believed that in her lifetime she bought and freed many slaves. She traveled widely to propagate Sufism and religious education and made people aware of Sufism. By the age of 50, her reputation as a saint was definitely established. When al-Shadhili left Tunisia, he gave his cloak and ring to Aisha al Manoubia as a symbol of his authority. In an official ceremony, she was given the name Qutb (meaning pivot), and she became the leader of the Tunisian order of Sufis, overseeing the imams. She was considered one of the four spiritual protectors of Tunisia, and her memory is deeply embedded in Tunisian culture. A legend associated with Aisha al-Manoubia is very famous. Once she ordered the sacrifice of a bull. On her orders, the bull was sacrificed and the whole village was invited to a feast. When the feast was over, the people returned to find the bull alive and in its place. After her death in 1267, she was buried in the El Gorjani mausoleum with special ceremonies. A district of Tunis is named after her and even today people there name their daughters after her. Her hometown built a mausoleum in her memory but in 2012, radical Islamists burned down her shrine in an attack on the country's Sufi heritage. However, it has since been renovated and reopened to the public. It is staffed by women, and is particularly popular with female visitors. Her legacy remains strong within Tunisian folk culture, where her generosity is captured in traditional songs. Aisha Al Manoubia dedicated her entire life to spreading Sufism and spirituality in Tunisia. She educated society, often breaking gender barriers. Aisha Al Manoubia was truly a spiritual saint who saw all mankind as equals without any distinction between men and women. She was a respected woman of Islam. --- Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education. URL: https://www.newageislam.com/islamic-personalities/aisha-manoubia-sufi-saint-spirituality/d/135991 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 Jamaluddin Hanswi: The Scholar Who Anchored the Chishti Flame in Hansi, Haryana

By Adnan Faizi, New Age Islam 26 June 2025 Hazrat Jamaluddin Hanswi also known as Qutb Jamal was a prominent 13th-century Chishti saint, khalifa of Hazrat Baba Fareed and one of the most revered spiritual figures of Haryana. His teachings, silence and literary depth left a lasting mark on the Chishti silsila. Main Points: 1. Born in Ghazni, migrated to Hansi, from the lineage of Hazrat Imam Abu Hanifa. 2. Preacher of Hansi, took bay‘ah at age of fifty from Hazrat Baba Fareed. 3. Hazrat Baba Fareed stayed with him for twelve years and appointed him as his khalifa. 4. Authored Mulhimaat and a Persian Diwan; emphasised silence, purity and spiritual discipline. 5. Passed away in 659 AH in Hansi; Hazrat's dargah is part of the Char Qutub shrine. ----- Introduction Among the early saints of the Chishti tradition in India, Hazrat Shaykh Jamaluddin Ahmad Hanswi widely known as Qutb-e-Jamal, played a quiet yet towering role in shaping the spiritual geography of north India. Born in Ghazni in 583 AH (1187 CE), he migrated to Hansi in his childhood. A wealthy scholar and preacher before embracing Sufism, he later became the khalifa of Hazrat Baba Fareeduddin Ganjshakar and one of his closest companions. His life, marked by silence, wisdom, and literary brilliance, continues to inspire seekers across the subcontinent. Early Life and Family Background Hazrat Jamaluddin Hanswi was born in Ghazni, Khorasan, around 583 AH (1187 CE). His family traced their ancestry to Hazrat Imam Abu Hanifa. Around the age of five, his family migrated to Hansi (in present-day Haryana, India), where they became landowners and respected religious figures. Though the names of his father and grandfather are not well recorded, their social and spiritual influence is acknowledged in oral histories. Hazrat Jamal received a refined Islamic education early in life, becoming proficient in Arabic, Persian, fiqh, tafsir, and hadith. He gained fame as a Khateeb (preacher) in Hansi and lived a prosperous life. His eloquence, intellect, and command over religious sciences were widely respected. In his early years, there was no visible inclination towards the Sufi path his spiritual transformation came later in life. Spiritual Turning Point and Bay‘ah At approximately the age of fifty, Hazrat Jamaluddin Hanswi travelled to Pakpattan to seek out Hazrat Baba Fareeduddin Ganjshakar, the then-head of the Chishtiyya silsila. After a brief but deepening interaction, he offered his bay‘ah (spiritual allegiance) to Hazrat Baba Fareed. This proved to be a pivotal moment in his life. The wealthy preacher renounced his property and titles, choosing instead a path of rigorous asceticism and spiritual seclusion. So deep was his sincerity and discipline that Hazrat Baba Fareed not only accepted him as a Mureed but travelled to Hansi and stayed under Hazrat Jamal’s spiritual company for twelve years. Hazrat Baba Fareed eventually conferred Khilafat (spiritual succession) upon him, making him one of his top Khulafa. Teaching Style, Literature, and Disciples Hazrat Jamaluddin Hanswi’s Sufi style was deeply rooted in silence (samt), renunciation (Zuhd), and discipline (Riyada). He followed the Chishti principles strictly—“Kam Bol, Kam Kha, Kam So” (speak little, eat little, sleep little). His life was a living embodiment of the Chishti message of simplicity and internal illumination. He authored the Arabic treatise Mulhimaat, a compilation of spiritual aphorisms and reflective sayings. He also composed a Persian Diwan in two volumes, though rare today. Other attributed works like Pandnama Farsi and Umdat-ul-Waizeen are considered lost. His disciples included his own son Hazrat Burhanuddin, who later became a Khalifa of Hazrat Nizamuddin Auliya, and his grandson Hazrat Qutbuddin Munawwar. His great-grandson Hazrat Nooruddin also followed in the Sufi path. His cousin is believed to be the famous saint Hazrat Bu Ali Shah Qalandar of Panipath, highlighting a family deeply immersed in spiritual traditions. Notable Incidents and Relationships One of the most famous spiritual anecdotes involving Hazrat Jamaluddin was when Hazrat Shaykh Bahauddin Zakariya Multani, a leading Suhrawardiyya saint, asked Hazrat Baba Fareed to send him Hazrat Jamal. Hazrat Baba Fareed responded: “Tabdeel Maal Mein Hoti Hai, Jamaal Mein Nahin.” (Exchange happens in material goods, not in beauty.) This deeply poetic refusal became iconic, reflecting Hazrat Jamal’s unmatched value in Hazrat Baba Fareed’s eyes. He was also closely respected by Hazrat Khwaja Nizamuddin Auliya, with many of his judgments and teachings circulating within the broader Chishti network. He once tore a Khilafat letter he found unworthy and Hazrat Baba Fareed supported the action, showing his spiritual maturity and judgment. Death and Continued Legacy Hazrat Jamaluddin Hanswi passed away on 12 Shaban 659 AH (1261 CE) in Hansi. His Mazar (Dargah), known as the Char Qutub Complex, houses not only his grave but also those of his son, grandson, and great-grandson, making it a significant site for followers of the Chishtiyya Silsila. Post-Partition, the shrine was neglected for some time. In 1961, it was revived by Hazrat Shah Waliur Rehman Jamali, and the annual Urs was reinstated. To this day, thousands of devotees attend his Urs, held in the month of Shaban, with Qawwalis, Mehfils, and special prayers in his honour. His descendants have continued to hold spiritual and social positions of importance. Among them is Justice Jamali, former Chief Justice of Pakistan, who is said to be from his line. ----- 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-hanswi-scholar-anchored-chishti-flame/d/135990 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 Sacred Dargah of Hazrat Syed Shah Ziauddin Rafai Quadri, Maharashtra

By Sahil Razvi, New Age Islam 26 June 2025 The Dargah of Hazrat Ziauddin Rafai Quadri in Deglur, Nanded, Maharashtra, is an ancient shrine drawing diverse devotees. Built with two storeys, it hosts a grand urs. Main Points: 1. Located in Deglur, Nanded, in Dargah Mohallah. 2. Hazrat Ziauddin arrived from Iraq in 753 A.D. 3. Two-storeyed structure with ten turbats in basement. 4. Annual urs celebrated on 15th Rabbi Awal. 5. Attracts diverse devotees, including Hindus and traders. ------ The Dargah of Hazrat Syed Shah Ziauddin Rafai Quadri is situated in Deglur town, which falls in Nanded district of Maharashtra. Deglur is a taluka headquarters and has a sizeable Muslim population. The Dargah is located towards the outskirts of the town in an area called Dargah Mohalla, which is predominantly Muslim. Mostly people from economically weaker sections live in this locality. The Dargah of Hazrat Syed Rafai Quadri is an old and fairly large shrine. According to locals, the Baba came from Iraq way back in 753 A.D. along with 1400 Palki (palanquins). He first arrived in Khandar, a small town about 45 kilometres from Deglur. From there, he moved to Deglur with his maternal uncle, Hazrat Makhdoom Hazi Sahab. Their main purpose was to spread the teachings of Islam. When they reached Deglur, there was an evil magician in the area. They outsmarted him and taught him the principles of Islam. The Dargah is a two-storeyed building. In the basement, there are ten turbats (graves), which are the original resting places of Hazrat Ziauddin Baba and his close associates. On the upper floor, duplicate turbats of the same are placed for devotees to pay their respects. The mazar (tomb) of Hazrat Makhdoom Hazi Sahab is located in Khandar. Earlier, there was a staircase in the basement that led to a well below, but it has now been sealed. Outside the Dargah, there are a few other mazars belonging to the Baba’s assistants and followers. Additionally, there are seven small stone pillars of different sizes lined up beside the Dargah. When these pillars are struck with a rod one after another in quick succession, they produce the sound of the seven musical notes – Sa, Re, Ga, Ma, Pa, Dha, Ni. A large number of devotees visit the shrine every day, but the crowd swells a bit more on Fridays. Women are allowed only up to the first floor. The majority of visitors are Muslims, but, as per the mujawar (caretaker), a few Hindus also visit the shrine regularly. Offerings at the Dargah typically include flowers, incense sticks, and coconuts. Mutton and chicken are offered occasionally, but beef is strictly prohibited. Many devotees come to seek blessings or boons. Newlywed couples often visit to offer their respects. Interestingly, people from the trading community frequent the shrine quite often. Whenever someone starts a new business or buys a new vehicle, they come to seek the Baba’s blessings. For instance, the owner of Hans Raj Travels in Deglur, a Hindu by faith, recently visited the Dargah to pray after being advised by a Hindu guru to do so, as he was facing serious issues in his business. Even members of the Shiv Sena, known for their communal stance, are said to visit the shrine during times of distress. The Dargah sees a massive gathering during the annual urs, which begins on the 15th of Rabbi Ul Awal and lasts for three days. Two sandals (sacred replicas) are brought to the Dargah during the urs. One is carried from the mujawar’s house, located just opposite the shrine, while the other is brought from the town by the Urs Committee, which consists of prominent members of the Muslim community. The committee collects around ₹30,000 to ₹40,000 in donations from the public every year to organise the event. The sandal is brought on horseback, accompanied by a lively procession of young boys and faqirs dancing. A Langar (community kitchen) is also arranged during the urs by the committee. On the final day, Qawwali performances are held. The local municipality supports the committee by contributing some funds every year. Apart from the urs, Muharram is celebrated with great enthusiasm. Tazias (replicas of tombs) are made in the names of two saints, Naal Saheb and Hyder Saheb, who were brothers and have Dargahs in Punjab. These tazias are placed outside the Dargah, and people from all castes, creeds, and religions come to pay their respects. In recent years, however, there has been some pressure from the Tablighi Jamaat to discontinue the Muharram tazias, but the majority of people are against this move. Overall, the Dargah is facing some uncertainty as sections of the Muslim community are trying to bring it under their direct control, and orthodox groups are also exerting influence. Meanwhile, the Hindu community’s participation appears to be wavering. ------ A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-personalities/sacred-dargah-hazrat-shah-ziauddin-rafai/d/135989 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