Festival Without Borders: Why Muslims Should Attend And Organise Celebrations For Non-Muslims; Banu Mushtaq’s Role In Inaugurating The Mysuru Dussehra Festival

By New Age Islam Correspondent 28 August 2025 The debate around writer Banu Mushtaq’s role in inaugurating the Mysuru Dussehra festival in 2025 has reignited old questions about religion, culture, and identity in India. While some voices opposed a Muslim woman leading rituals at a Hindu event, others celebrated it as a sign of inclusivity and the continuity of India’s composite culture. This moment goes beyond one festival—it forces us to ask whether Muslims should remain outsiders to non-Muslim celebrations or embrace them as part of India’s shared social fabric. The issue is not only about ritual participation but also about reclaiming a long history of communal harmony, cultural exchange, and mutual respect, where Muslims and Hindus together shaped the subcontinent’s festivals. Main Points: 1. Restoring Communal Space Banu Mushtaq's call to begin Mysuru Dussehra is not a personal privilege. It is a celebration of what India is capable of when communities do not allow division to come between them. 2. These are not merely religious festivities—they are an indication of what society is. When Muslims join in celebrating Diwali, Onam, Durga Puja, or Dussehra, their Islam is not violated; rather, it is celebrating the real India: diversity in harmony. 3. The Salafis may warn not to participate, but their advice is not based on what Indian Muslims lived for hundreds of years. 4. Experience proves it is not divisive but rather it binds society further. Where people are torn apart, each piece of sweetness exchanged, each rhythm played in harmony, each cheer in a fest is an act of resistance against hate. 5. Muslims should not only participate in such festivities but instead take the lead—because in doing so, they honour their neighbours and honour India itself. ----- When Kannada writer Banu Mushtaq was called by the Karnataka state government to attend the commencement ceremony of the major Mysuru Dussehra Celebrations 2025, it sparked a row. There was a certain amount of surprise over why a Muslim woman had been called for a ritual at Chamundi Hill, a site otherwise associated with Hindu religiosity. But Mushtaq herself replied in a composed manner. "I do not hold any particular caste or religion. The state belongs to all Kannadigas," she stated. Commencing the fest for her was not a crossing over a religious divide but a fulfilment of a personal vow to Goddess Chamundeshwari. She perceived the act in this moment as a gesture of gratitude rather than a conversion. They refer to a reality which is forgotten today: Indian festivals were always about more than just performing the rituals of a certain religion. These are also demonstrations of shared culture, past, and social life. Celebrating in such festivals—initiated by Hindus or Muslims or Christians or Sikhs, or any other people—has been an act of bonding with people. Of late, however, Salafi Islamist critics have objected to such participation. To them, Muslims participating in or sponsoring a Diwali puja, Durga Puja Pandal, or Dussehra procession is a breach of Islam's theological boundaries entailing shirk (God partnership) or Bid’ah (religious innovation). Participation in such celebrations is punishable in such Muslims for betraying Islam's theological boundaries. But this limited view overlooks many years of Indian history, where Muslims and Hindus, even with their different religions, lived and celebrated together. Festivals were not only religious events but also times for communities to come together, share food, sing songs, and decorate the streets together. The saga of India's pluralism is not complete without such examples. From Mughal emperors' courts to Lucknow's streets, from Bengal's Durga Puja pandals to Kerala's Onam festivities, Muslims had joined in, led in organising, and contributed their share in celebrating non-Muslim festivities without any compromise on their faith. Banu Mushtaq's presence at Mysuru Dussehra is not a surprise—it is in line with this custom. Indeed, her act has initiated a larger debate: Should Muslims not only participate but even take the lead in non-Muslim celebrations? This piece is in the affirmative. It presents three reasons for saying so: History won't attest otherwise—it is customary—that Muslims have continually participated in celebrating India's common celebrations. Participation creates communal bonding—in a divided age, such activity undermines stereotyping and diminishes suspicions. The Salafi opposition is fuelled by fear, not reality. Muslims are not changing their religion when participating in celebrations. By taking a glance at history and contemporary examples, we realise that accepting other people's celebrations is not merely shrewd politics but also humane kindness. Common Festivals: A Historical Perspective India's history shows Muslims have observed and enjoyed non-Muslim celebrations for decades. That was a component of society for a very, very long time. Today's isolation in which a Muslim at a Hindu event seems out of place is a recent creation of community politics and hardline religiosity. Akbar and Pluralism in the Mughal Tradition We start with Emperor Akbar (1542–1605), best known for the coexistence between religions. Akbar knew his empire, which included Hindus, Muslims, Sikhs, Jains, and Christians, would only hold stable if it had a shared culture. He abolished the Jizya tax on Hindus and also participated in Hindu celebrations such as Diwali and Holi in his court. There are records which indicate his court musicians playing both Bhajans and Qawwalis. Attending or organising such celebrations for Akbar was not for any religious reason but for gathering people together in social harmony. His concept, Sulh-i-Kul or universal peace, formed a method of governance where all faiths were respected. The Ganga-Jamuni Culture Of Awadh Several centuries later, in Awadh and Lucknow, there emerged a Hindu-Muslim society called the Ganga-Jamuni Tehzeeb. It integrated itself like two great rivers flowing into one. Shia Muslims mourned during Muharram, but it was something more. Hindus joined in too when they made Taziyas, walked in the processions, and served sherbet. Muslims marked Basant Panchami by flying kites and wearing their finest yellow outfits when spring came. Even during Diwali season, families were lighting lamps or candles not for any form of worship but in celebration with their neighbours. For so long, this was normal. No one thought it compromised their faith—it was about bonding in community. Kashmiriyat: Festivals for a Communal Identity In the valley of Kashmir, an ethos known as Kashmiriyat emerged, which regarded the Pandits (Hindus) and Muslims of the country as a single cultural entity. One of the most famous saints, Lal Ded (Lalleshwari), was respected by both Hindus and Muslims. When she passed away, both groups wanted to take care of her final rites. In the end, it was said that her body turned into light, showing that she belonged to everyone. Both Pandits and Kashmiri Muslims jointly observed festivities such as Kheer Bhawani Mela and the Urs of Sufi saints without any concern about their distinctions. It continued up until the 20th century when political issues divided them. Bengal: Muslims During Durga Puja Durga Puja is the most significant Hindu festival in Bengal. Muslims, though, have played significant roles in it. Muslims prepare idols, paint the face of the goddess, and construct Pandals. In several villages, Muslim drummers (Dhakis) play a crucial role in celebrating it. There are even cases in which a Muslim girl is selected as a Kumari, a living deity who is revered during Puja. These are not regarded as conversions but forms of depicting shared Bengali culture. The poet Kazi Nazrul Islam, known as the "Rebel Poet of Bengal," composed poems for Hindu deities and for Allah. That is an indication of how culture can tie up diverse religions. Onam in Kerala and Islamic Participation Onam is a rice crop festival in Kerala. It is considered a Hindu festival as far as King Mahabali is concerned. Onam is celebrated by everyone-- Muslims and Christians are no exception. Muslim families set up for a great meal called Onasadya, wear brand-new outfits, and engage in local dances and games. Muslims in Malabar even had Onam songs in their folklore. Onam is not about worship for Muslims; it is about cultural identity and solidarity. Varanasi: Shehnai and the Vishwanath The holy city of Varanasi is considered the heart of Hindu spirituality. Yet, one of its most iconic sounds came from a Muslim, Ustad Bismillah Khan, the Shehnai maestro. For decades, his Shehnai opened Hindu temple rituals, including at the Kashi Vishwanath temple. When somebody pointed out how a Muslim would dedicate his compositions to a Hindu deity, Khan would chuckle and remark, "Music has no religion." His life proved it is no betrayal but a gift of inclusiveness when one joins in another community's celebration. Why These Examples Matter These historical precedents—all of which, from Akbar onwards, from Awadh to Kashmir; from Kerala to Varanasi- demonstrate one thing: Muslims were a part of India's vibrant festival life. Participating in no way made them less Muslim. Rather, it brought them nearer to their neighbours and more appreciated as volunteers in the larger community. When a Muslim participates in organising Durga Puja or Onam, he does not say, "I worship your god." He says, "I share your joy." That small act is sufficient for keeping a community integrated. Communal Harmony Today and Responding to Salafi Criticism: The Everyday Power of Festivals Nowadays in India, festivals remain one of the best avenues for people's connection. They transcend religion, caste, and class. To an ordinary person, a festival is not only about worship—it's about meeting neighbours, eating food together, and enjoying oneself. For example, during Ramzan and Eid celebrations, Hindus in towns participate in setting up lights in mosques, contribute food for Iftar meals, and call upon Muslims for sewai. Subsequently, the Hindus request their Muslim friends for Diwali sweets, which Muslims enthusiastically participate in. This brief conversation, repeated year after year, stops hate taking root deep. It forges friendships which withstand political efforts at dividing. As a villager in Maharashtra once wrote on the internet: In Ramadan, once a year, after Taraweeh, there is a feast called Wade Mutton. Hindus prepare it for their co-Muslim friends. We all coexist peacefully—they enjoy our festival, we enjoy their festival. These small actions of taking part create trust that is stronger than any talk or government plan. Examples of Muslims Co-organising Non-Muslim Festivals Today Across India, there are dozens of instances in which Muslims participate in, rather than initiate, non-Muslim celebrations: In West Bengal, it is common for Muslim youth organisations to manage Durga Puja Pandals, in charge of money, decorations, and cultural programs. Their participation ensures the festival is not perceived as belonging specifically to one community. Muslim communities in Kerala occasionally participate in some aspects of Onam celebrations at schools or villages. That reflects it is a festival for all. In Karnataka, Muslim artists, musicians, and writers are involved in Dussehra not only as guests but as important representatives in culture. Banu Mushtaq's invitation is the recent addition in this heritage. Each of these examples shows a clear message: India's festivals belong to everyone, not just one person. Why This Matters for Community Cohesion Communal violence often starts with the idea that "their festivals are not ours." Once this way of thinking grows, it becomes easier to see the other community as bad. But when Muslims and Hindus gather to celebrate, the reverse is true. It is difficult for hate to flourish because their communities are already bound up in love ties. Take a Hindu whose Muslim neighbour played drums at Durga Puja for a decade. Can he so easily believe a rumour that "Muslims hate Hindus"? Most likely not. Or take a Muslim whose Onam meals are shared with Hindus throughout his life. Can he so easily believe propaganda that "Hindus seek Muslims' destruction"? Most likely not. Common celebrations are a bulwark against hate. They produce what sociologists call "social capital"–webs of kindness and trusting relations that strengthen society. The Salafi Argument: Why Some People Disagree Despite this rich tradition, some Islamist groups, especially Salafi ideologues, oppose Muslims joining non-Muslim festivals. Their arguments usually follow three lines: Theological purity: People refer to taking part in feasts of other faiths as "shirk," or placing others beside God. Imitating others: They state Islam does not permit imitation in religion. Diluting one's Muslim identity: They fear integration in festivities with other people would render Muslims less dedicated towards their faith and civilisation. These views are spread in sermons, on social media, and in pamphlets, mostly in urban areas where Salafi influence is greater. Why These Reasons Do Not Hold in India First, theological purity: Going or organising a non-Muslim festival in India is not converting a person into idol worship. It's a participation in a national celebration. When a Muslim drums in Durga Puja or joins in sweets during Diwali celebrations, he is not chanting Hindu devotions—he is joining in a social celebration. Islamic jurisprudence keeps worship and cultural events separate. Dining with unbelievers, wearing national garb, or joining in sidewalk celebration is not shirk. Second, imitation of unbelievers: The Prophet Muhammad himself co-existed in a multi-religious society in Medina. He permitted people in his community to engage with Jews and Christians, trade with them, and even participate in their social events when those were cultural and not religious. That Islam has continually accommodated local traditions without abandoning its essence is evident in his life. Eating biryani by Indian Muslims on Eid and participating in Hindu Laddoos on Diwali is merely an accommodation. Third, dilution of Muslim identity: Rather, it tends to make their identity firmer. When Muslims participate in a festival, respect is gained along with exposure. People perceive them as members of society rather than outsiders. This enhances their social standing so they can practice their own faith more openly. A Step in a Peaceful Future The days ahead are easy. Muslims should not only feel comfortable about participating in non-Muslim celebrations—they should feel happy to contribute towards organising them. This contribution: Shatters stereotypes: It reveals Muslims do not reject Hinduism; rather, they are a component of it. Forges friendships: A shared puja, feast, or procession can help forge lifelong friendships. Prevents violence: When citizens come together in celebration, it makes it harder for politicians to divide them. Honours Indian tradition: From Akbar to Awadh, from Bismillah Khan to Banu Mushtaq, this has always been the Indian way. Conclusion: Restoring Communal Space Banu Mushtaq's call to begin Mysuru Dussehra is not a personal privilege. It is a celebration of what India is capable of when communities do not allow division to come between them. These are not religious festivities alone—they are an indication of what society is. When Muslims join in celebrating Diwali, Onam, Durga Puja, or Dussehra, their Islam is not violated; rather, it is celebrating the real India: diversity in harmony. The Salafis may warn not to participate, but their advice is not based on what Indian Muslims lived for hundreds of years. Experience proves it is not divisive, but rather it binds society further. Where people are torn apart, each piece of sweetness exchanged, each rhythm played in harmony, each cheer in a fest is an act of resistance against hate. Muslims should not only participate in such festivities but instead take the lead—because in doing so, they honour their neighbours and honour India itself. URL: https://www.newageislam.com/interfaith-dialogue/festival-muslims-celebrations-banu-mysuru-dussehra/d/136633 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Muslim Societies Must Integrate Passion With Intellect For Sustainable Growth, Cultural Enrichment, And Global Harmony

By Dr. Zafar Darik Qasmi, New Age Islam 28 August 2025 Summary: Western thinkers critically examined Muslim emotionalism, highlighting its influence on politics, society, and religion. They argued that excessive emotional reactions often overshadow rationality, weaken constructive debate, and obstruct reform. This emotionalism, though rooted in deep faith, can sometimes lead to intolerance, communal clashes, and resistance to modern progress. However, scholars also noted positive aspects—emotions inspire sacrifice, unity, and devotion. The critique emphasizes balance: without reason, emotions risk creating instability; without emotions, faith loses vitality. Hence, Muslim societies must integrate passion with intellect for sustainable growth, cultural enrichment, and global harmony. Main Points: 1. Emotional reactions weaken rational discourse and hinder societal progress. 2. Western thinkers observed an imbalance between passion and constructive reasoning. 3. Excessive emotions often fuel intolerance, rigidity, and communal conflicts. 4. Positive aspects: emotions inspire unity, sacrifice, and spiritual devotion. 5. Balance of intellect and passion ensures sustainable social development. 6. Emotionalism without reason risks instability, stagnation, and cultural decline. ----- The basic requirement of knowledge, research, and intellectual reflection is to create a peaceful social environment and to eliminate those ideas and ideologies that harm collective unity and harmony. Any ideas that hurt the sentiments of individuals in society must be avoided, especially those that promote religious hatred or insult sacred personalities. It should be clearly understood that when offensive words are spoken against any religion, it is natural that the followers of that faith will react emotionally. Not only that, but it is also legitimate to prevent such crimes through collective legal measures. If freedom of speech is used as an excuse to allow statements that provoke religious sentiments, inevitably, peace and order in society will be destroyed. In the contemporary world, what is being done in the name of freedom of expression cannot be tolerated by any sensitive or living community. However, in such situations, no one should act in a way that undermines the rule of law. A lawful and sensible response does not mean that a community is being “emotional,” as is often claimed today regarding Muslims. Unfortunately, even when Muslims demand their rights or protest peacefully against ideologies that hurt their religious sentiments, they are still labeled as an “emotional nation” by so-called intellectuals. Before examining this issue logically, it is important to clarify what “emotionalism” means. Emotionalism is a fundamental aspect of human psychology and social behavior in which decisions, actions, and opinions are often influenced more by feelings than by reason and logic. It exists in every field of human life—whether personal relationships, social interactions, religious beliefs, or political attitudes. Emotionalism affects behavior through emotions such as happiness, anger, love, hatred, compassion, or fear. Sometimes it produces positive results, like kindness or love, but uncontrolled emotionalism can lead to unfair decisions, prejudice, or anger without cause. In a social and cultural context, emotions often outweigh rational thinking. For example, in religious or social conflicts, people sometimes act under emotional influence, which results in sectarianism or bias. At the same time, in literature and art, emotions serve as an important tool to express human experiences more deeply. In short, emotionalism is a complex yet natural part of human life, carrying both positive and negative effects. Balance and conscious control of emotions are essential for the growth of personality and the harmony of society. History has proven that whenever societies abandoned patience and tolerance and gave in to anger and emotionalism, the outcomes were always disappointing. It is also true that emotionalism has been present in nearly every known civilization, yet today it is deliberately associated mainly with Muslims, who are often branded as “an emotional nation.” Examples include blocking roads, chanting provocative slogans, protesting against cartoons or offensive works targeting religious personalities, staging demonstrations and violent rallies, or supporting political figures blindly as “saviours.” Sectarian disputes and inflammatory speeches that provoke public anger also illustrate this trend. On social media, immediate reactions without proper investigation—such as spreading false posts, declaring others infidels or hypocrites—further highlight emotional behaviour. Moreover, critics claim that Muslims become “overly emotional” whenever their faith is attacked or the Prophet Muhammad ﷺ is insulted. According to many intellectuals, Muslims should avoid emotional reactions and instead respond to criticism of Islam with seriousness and scholarly arguments, not with protests and slogans. Several books have criticized Muslim emotionalism. For example, Ayaan Hirsi Ali’s book “Heretic: Why Islam Needs a Reformation Now” emphasizes the need for reforms in the Muslim world, criticizing emotional responses, rigid beliefs, and traditions. She argues that emotional decisions promote extremism, sectarianism, and violations of women’s rights. Similarly, Bernard Lewis in “The Crisis of Islam: Holy War and Unholy Terror” highlights how emotional reactions and extremism in the Muslim world create internal and global challenges. He explains how religious emotionalism often blocks reform and complicates relations with the West. Sam Harris, in “The End of Faith”, criticizes religious beliefs, especially Islam, arguing that emotional decisions based on religion threaten world peace. He insists that religion must adapt to modern scientific, moral, and human standards. On the other hand, Joseph Massad in “Islam in Liberalism” challenges the Western portrayal of Muslims as merely “emotional” and argues that many critiques of Islam fail to truly understand Muslim traditions and sentiments. The spread of such literature has created the impression that Muslims are emotional and extremist. However, a balanced perspective suggests that when any community demands its rights through legal and peaceful efforts, this cannot be labelled as “emotionalism.” True emotionalism or aggression appears only when protests and demands cause harm to others in society. Therefore, branding the entire Muslim community as emotional is inaccurate. It is true that history provides examples of religious emotionalism, but these are rare exceptions. When we study the character and life of Prophet Muhammad ﷺ, we see that he always taught patience and tolerance. Even if Muslims showed emotional reactions, the Prophet ﷺ corrected them. For instance, once some Jews greeted him with the words “As-sām ‘Alaikum” (death be upon you). Lady Aisha (RA) replied harshly, but the Prophet ﷺ said: “O Aisha! Be gentle. Do not be harsh. I have already replied, ‘And upon you.’” From this, we learn that even in matters of religion, Muslims should not act emotionally but should respond with wisdom and dignity. The Treaty of Hudaybiyyah is another example. At that time, the Prophet ﷺ accepted difficult terms and showed remarkable patience, setting an example of endurance and peace. From these examples, we learn that wisdom, not emotional outbursts, is the true path of Islam. Conclusion: Emotionalism is an integral part of human nature. When guided by reason and balance, it becomes a positive and constructive force, encouraging love, sacrifice, compassion, and service to humanity. History shows that emotional zeal inspired Muslims to great sacrifices for their faith. Even today, positive emotionalism motivates people to rise against injustice, support the weak, and uphold human rights. It unites society, strengthens moral values, and contributes to social progress. However, uncontrolled emotionalism can be destructive. It leads to rashness, anger, revenge, sectarian conflicts, blind prejudice, and hinders intellectual growth. For Muslims, the challenge is to transform their emotions into wisdom-driven responses rather than destructive outbursts. In this way, emotionalism becomes not a weakness, but a strength that builds peace, justice, and harmony in society. URL: https://www.newageislam.com/interfaith-dialogue/muslim-societies-integrate-passion-cultural-harmony/d/136632 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 Feminis

Sharifa Hamid Ali of Vadodara, Gujarat: A Forgotten Champion of Women's Rights and Social Reform, Opposing Child Marriage among Muslims

By Afroz Khan, New Age Islam 28 August 2025 Sharifa Hamid Ali of Vadodara, Gujarat, born in 1883 in Vadodara, was a trailblazing Muslim woman who championed women's rights in India. Opposing child marriage, she campaigned for the Sharda Act, promoted education, and represented India internationally. A key figure in the All India Women's Conference, she died in 1971, leaving a legacy of social reform. Main Points: 1. Championed women's rights, opposing child marriage and purdah. 2. Campaigned for the Sharda Act, raising awareness among Muslim women. 3. Represented India at international women's conferences. 4. Held key roles in the All India Women's Conference. 5. Advocated for gender equality and women's education until her death in 1971. ----- A Muslim woman who represented India at the international level, a Muslim woman who opposed the marriage of girls below the age of 18 and raised awareness among people by running a campaign in support of the "Sharda Act", a Muslim woman who encouraged women to create their own identity and for overall development. But today that Muslim woman and her contribution have been forgotten, we are talking about "Sharifa Hamid Ali" whose contribution in the interest of women cannot be ignored. Sharifa Hamid Ali was born on 12 December 1883 in Vadodara. Her father's name was Abbas Tyabji and mother's name was Amina Tyabji. Her parents were associated with progressive ideology. Her mother Amina Tyabji was a woman with modern and progressive thoughts. She never supported the purdah system. She was a supporter of women's education and development. Like her mother, Sharifa Hamid Ali also did not follow the purdah system. Sharifa Hamid Ali was given the best education by her parents. She mastered six languages - Urdu, Persian, Gujarati, Marathi, English and French. Sharifa Hamid Ali opposed every practice that hindered the progress of women. Sharifa Hamid Ali married Indian Civil Service Officer Mr. Hamid Ali. After marriage, Sharifa settled in the Bombay Presidency and continued to be involved in social service and political activities. In 1907, Sharifa Hamid Ali attended the session of the Indian National Congress. After attending this session, she became particularly interested in the "Swadeshi Movement", Harijan upliftment and girl education. She ran nursing centers and classes for women. Sharifa Hamid Ali's two daughters were victims of child marriage. After their marriage, she realized that child marriage has an adverse effect on the health and development of girls. Due to her personal experience, she started a special campaign in favor of the "Sharda Act" in Sindh province. She especially went to rural areas and started making people, especially Muslim women, aware about the effects of child marriage. She also used her personal experiences for this work. Due to the efforts of Sharifa Hamid Ali, Sharda Act started getting strong support from Muslim women. Finally, the Sharda Act was passed on 28 September 1929. Sharifa Hamid Ali believed that women should be married only after the age of 18, so that they are physically and mentally mature and have time to pay proper attention to their overall development before marriage. In 1934 Sharifa Hamid Ali represented the All India Women's Conference at the Istanbul Congress of the International Alliance of Women, and in 1937 at Lohkovice, Czechoslovakia, she attended the Congress of the Women's International League for Peace and Freedom. She made her presence felt as a woman demanding basic rights for all women. Sharifa Hamid Ali held several important positions in the All India Women's Conference (AIWC). She first joined the AIWC as a member and then served as honorary treasurer, vice-president and president respectively. During her tenure as president, she established several branches of the AIWC across India. As a member of the AIWC, she testified before the Joint Select Committee on Indian Constitutional Reform in London in 1933. She opposed the establishment of a separate electorate. In February 1947, only 15 women were selected from across the world to attend the first United Nations Commission on the Status of Women. Sharifa Hamid Ali was chosen to represent India. She worked alongside delegates from Australia, the USSR, the People's Republic of China, Costa Rica, Denmark, France, Guatemala, Mexico, Syria, Turkey, the United Kingdom, the United States and Venezuela. Sharifa Hamid Ali, while representing India, said that "We Asians can also contribute to world civilization. For centuries, Asia has been the birthplace of religions - spiritual knowledge - philosophy, which gives deep importance to life. Perhaps the complexities of your life will be influenced and simplified by our simplicity. Let us try to give each other our all." Sharifa Hamid Ali believed that "it is very important to bring the status of women at par with men in all spheres of human endeavour, regardless of nationality, race, language or religion, and to eliminate all discrimination against women in the interpretation of statutory law provisions, legal principles or rules, or customary law.” Sharifa Hamid Ali died in 1971. Her entire life was focused on providing equal rights to women, providing education and their proper development, for which she worked throughout her life. ------ Afroz Khan is a teacher by profession, focusing on writings about women and Islam. She holds a Bachelor’s degree in Education URl: https://www.newageislam.com/islamic-personalities/sharifa-hamid-ali-champion-rights-reform-child-marriage/d/136631 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 Haji Syed Shah Afzal Biabani: Devoted Sunni Sufi Saint and Pioneer of Social Justice in Warangal, Telangana

By Adnan Faizi, New Age Islam 28 August 2025 Hazrat Haji Syed Shah Afzal Biabani (1795–1856 CE ) was a revered Sunni Sufi saint, jurist, and an inspiring social reformer from Warangal, Telangana. Known for his deep spirituality and wisdom, he devoted his life to promoting justice, social equality, and harmony among diverse communities. Main Points: 1. A revered Sunni Sufi saint, jurist, and reformer from Warangal, blending Islamic law with Sufi spirituality. 2. Hazrat’s Dargah in Kazipet draws devotees from every faith, reflecting his spirit of harmony. 3. Hazrat lived humbly despite high posts, dedicating himself to prayer, service, and teaching. 4. His teachings emphasised social justice, equality, and harmony in daily life. 5. The annual Urs honours his legacy, inspiring devotion and welfare in Telangana. ----- Introduction Hazrat Haji Syed Shah Afzal Biabani stands as a pivotal figure in the spiritual and social history of the Deccan. Born in 1795 CE(1210-26 Safar 1272 AH) at Kazipet Jagir, Warangal, Telangana, he combined Islamic jurisprudence with Sufi mysticism, exemplifying a life devoted to prayer, ethical conduct, and service. Despite being appointed as Qazi and Jagirdar, he chose humility and ascetic living, dedicating himself to meditation, spiritual instruction, and societal welfare. His teachings of equality, simplicity, and universal compassion continue to inspire interfaith respect and social engagement in Telangana. His Dargah at Kazipet remains a cherished centre of pilgrimage, drawing people of all faiths who seek blessings and guidance from his timeless teachings of love, devotion, and peaceful coexistence. Early Life and Spiritual Training Hazrat Afzal Biabani was born into a Syed family noted for its scholarship and piety. His father, Hazrat Syed Shah Ghulam Mohiuddin Biabani, was a respected scholar and Sufi who taught him the Quran, Hadith, and mystical knowledge (Ma‘Rifah) from an early age. The family was deeply rooted in the Deccan, blending spiritual discipline with civic responsibility. Hazrat Afzal Biabani’s father-in-law, Hazrat Mir Qurban Ali, Collector of Warangal, connected him to local administrative circles, though he remained devoted to spiritual pursuits rather than worldly power. From childhood, Hazrat Afzal Biabani displayed a deep inclination towards spirituality, favouring meditation, prayer, and ethical reflection. He formally entered the Sufi path through Bay’Ah (spiritual allegiance) under his father, pledging obedience and devotion to the guidance of a Murshid. This commitment marked the beginning of his disciplined mystical journey. Later, he was granted Khilafat (spiritual succession), empowering him to guide disciples, propagate the teachings of his order, and ensure continuity of the Sufi lineage in Warangal. Spiritual Path and Asceticism Despite being offered the positions of Qazi of Warangal and Jagirdar of Kazipet, Hazrat Afzal Biabani opted for a life of ascetic simplicity, residing in a modest hut and adopting the lifestyle of the poorest villagers. He dressed plainly, ate minimally, and dedicated himself to meditation, prayer, and service. His sobriquet “Biabani”, meaning ‘of the wilderness,’ reflects the 12 years he spent in Chilla (meditative retreat) in the forest caves of Battupalli near Kazipet, where he deepened his spiritual insight and practiced rigorous self-discipline. During this period, Hazrat Afzal Biabani emphasized the integration of Shariah compliance with Tasawwuf, ensuring that mystical practices were aligned with ethical conduct and practical service. His approach attracted a wide range of followers, who were inspired not only by his spiritual presence but also by his personal example of humility, discipline, and moral integrity. Teachings and Social Contributions Hazrat Afzal Biabani’s teachings focused on moral excellence, social justice, and communal harmony. He advocated equality across caste and creed, promoting dignity and respect for all individuals. His commitment to interfaith engagement is exemplified by his participation in Eid prayers alongside Hindu villagers, including local weavers, reflecting his belief in communal unity and shared spiritual experience. He emphasized simplicity, ethical conduct, and universal compassion, teaching that spiritual devotion must translate into practical action benefiting society. His disciples included villagers, traders, and soldiers from Secunderabad and Delhi regiments, demonstrating the broad appeal of his teachings. Hazrat Afzal Biabani’s integration of mystical life with social responsibility established a model of practical Sufism, where devotion, ethics, and service were inseparable. Dargah at Kazipet The Dargah of Hazrat Haji Syed Shah Afzal Biabani is located approximately 2 kilometres from Kazipet Railway Station, Hanamkonda, Warangal district, Telangana. The tomb, marked by a green-painted dome, is surrounded by a complex that supports devotional and social functions. The courtyard hosts Chadar offerings and Langar distribution, while adjacent facilities include a madrasa, Langar Khana, and rooms for pilgrims. The shrine reflects the saint’s teachings of inclusivity and service, drawing Muslim, Hindu, Sikh, and Christian devotees. Hindu families often bring newlyweds for blessings, and pilgrims come from across the Deccan and neighbouring regions, demonstrating the shrine’s role as a centre for spiritual guidance and communal interaction. Annual Urs Festival The annual Urs of Hazrat Afzal Biabani, observed from 26 Safar, lasts three days till 28 Safar and commemorates his spiritual life through ritual and devotion. The ceremonies begin with Sandal Sharif (sandalwood anointing) at night, followed by Fatiha recitations and distribution of Langar over the next two days. Fakirs conduct Qawwali sessions and spiritual instruction, reinforcing the saint’s teachings and ethical guidance. The Urs attracts thousands of devotees and public figures alike. In 2024, the 187th Urs included participation by Telangana Assembly members and MPs, reflecting the enduring cultural, religious, and social significance of the Dargah in Warangal. Legacy Hazrat Haji Syed Shah Afzal Biabani’s life demonstrates a unique synthesis of Shariah, Tasawwuf, and social reform. By combining spiritual discipline with public service, he set a model of ethical leadership and interfaith respect. His promotion of equality, devotion to service, and insistence on moral conduct left a lasting impact on Telangana’s social fabric. The Dargah at Kazipet continues to serve as a spiritual and cultural hub, inspiring devotion, interfaith dialogue, and social welfare. Hazrat Afzal Biabani’s teachings exemplify the practical application of Sufi ideals, showing that true spiritual life integrates inner purification, ethical living, and community service. His legacy endures in the continued reverence at his shrine, the annual Urs celebrations, and the guidance of disciples who propagate his teachings across generations. ---- 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-haji-biabani-sunni-sufi-saint-justice/d/136630 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 Fate Of Those Who're Vastly Superior

By Sumit Paul, New Age Islam 28 August 2025 " When another person is vastly superior to you, there's no remedy but to love him." Johann Wolfgang Von Goethe, Elective Affinities, Chapter 23, pages 159-171 Goethe brilliantly reflects on the complexities of relationships where one individual stands out significantly in talent or ability. It suggests that in the face of overwhelming superiority, appreciation or admiration often translates into love. It conveys a nuanced understanding of human emotions, indicating that love can stem from recognizing and valuing the strengths of others. But most of the humans are rabidly jealous and not so large-hearted. If someone is distinctly better and more knowledgeable, the rest of the inferior lesser mortals will try to pull him/her down by casting opprobrium on him/her. Even if we admire someone for his/her knowledge and other great qualities, the admiration is often phlegmatic and grudging; seldom genuine. Urdu poet Firaq Gorakhpuri says, "Ye Duniya Uss Se Khaar Khaati Hai / Jo Shakhs Behtar-O-Zaheen Hota Hai " (The world is envious of the person who's better and brilliant). By the way, like Goethe, Raghupati Sahay 'Firaq' Gorakhpuri was also born on August 28. The world is chock-a-block with mediocre and inferior humans whose level of intelligence is less said the better. Such inferior humans cannot appreciate someone's true greatness and genius. They criticise and condemn him. This happened to 'Firaq'. The maverick genius was never truly loved and admired by his awestruck friends and peers who knew in their heart of hearts that Firaq was vastly superior to all of them. So, it's always the same sad refrain, "Mujh Ko Mere Baad Zamana Dhoondega" (I'll be sought and admired by the posterity). To quote 'Firaq' again, "Sadiyaan Guzar Jayengi Meri Gahrai Ko Samajhne Mein/ Mere Hum-Waqt Taareef Bhi Karenge Toh Jhoothi Karenge" (Centuries will elapse but they'll not be able to fathom my depth / My contemporaries will not admire me honestly). This is the dismal fate of all those who're light years ahead of the hoi-polloi or the great unwashed. ----- Both German great Goethe and the eccentric genius Raghupati Sahay 'Firaq' Gorakhpuri were born on August 28. ----- 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/fate-vastly-superior/d/136629 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Beyond the Unmoved Mover: Why Process Theology Offers a Better God for Our Time

By Adis Duderija, New Age Islam 27 August 2025 This piece was directly inspired by Centre for Process Spirituality . For centuries, the dominant conception of Godespecially in so-called monotheistic religions has been shaped by classical theism—a vision of the divine as omnipotent, omniscient, immutable, and wholly transcendent. Rooted in Platonic and Aristotelian metaphysics and systematized by thinkers like Augustine, Anselm, and Aquinas, classical theism portrays God as the unmoved mover, untouched by time, emotion, or change. While this model has offered philosophical rigor and theological stability, it has also left many modern seekers spiritually unsatisfied and ethically troubled. In a world wracked by suffering, ecological collapse, and moral complexity, the idea of a God who is impassible and unaffected by the world’s pain feels not only distant but morally inadequate. Enter Process Theology—a radically different vision of divinity that is dynamic, relational, and deeply attuned to the rhythms of life. God in Process Theology offers a rich and multifaceted map of this alternative, presenting six interwoven approaches that together form a theology of divine intimacy, creativity, and transformation. 1. A God Who Suffers and Rejoices With Us Unlike the God of classical theism, who remains untouched by human emotion, Process Theology begins with the idea that God is a companion to the world’s sufferings and joys. Drawing from Alfred North Whitehead’s concept of the “consequent nature of God,” this approach affirms that God is not a distant observer but a fellow sufferer who understands, a deep listener, and a great compassion. This is a God who feels, who responds, who co-experiences the beauty and tragedy of existence. Such a vision is not only more emotionally resonant but ethically superior. It affirms the dignity of human experience and offers a divine presence that is truly empathetic. In contrast to the cold perfection of classical theism, Process Theology offers a God who is perfect in love, not in detachment. 2. A God Who Guides Without Coercion Classical theism often imagines divine power as omnipotent control, a sovereign will that determines all things. Process Theology rejects this model in favour of persuasive power, i.e. a God who lures creation toward beauty, harmony, and intensity. God is the inner teacher, the initial aim in every moment, gently guiding without overriding freedom. This approach aligns with contemporary understandings of agency, evolution, and moral development. It affirms that God works with the world, not over it, inviting each creature to participate in the unfolding of novelty and meaning. Such a God is not an authoritarian figure but a co-creator, empowering rather than dominating. 3. A God Who Is Interwoven With the Cosmos Classical theism draws a sharp line between Creator and creation, often leading to a dualistic worldview that devalues the material world. Process Theology, by contrast, sees the universe as “God’s body” or “World Soul” , the visible side of God’s life, and the objective content of God’s ongoing experience. God is not separate from the world but intimately interwoven with it. This panentheistic vision is not only more ecologically responsible but more spiritually inclusive. It invites reverence for the Earth, for diversity, and for the sacredness of all life. In a time of environmental crisis, such a theology fosters a sense of cosmic kinship, reminding us that to harm the planet is to wound the divine. 4. A God Who Is the Everlasting Song of the Universe Where classical theism emphasises divine immutability and perfection, Process Theology celebrates divine dynamism. God is the living whole of the universe, the adventure of the universe as One, the weaver of wholes, and the harmony of harmonies. This is a God who evolves, who responds, who sings the universe into being moment by moment. Such a vision is not only more compatible with modern science but more spiritually inspiring. It affirms that we are part of a cosmic symphony, co-creating with God through our choices, relationships, and creativity. It replaces static perfection with living beauty, inviting us into a theology of participation rather than passivity. 5. A God Who Transforms Through Love Classical theism often struggles to account for change, novelty, and moral growth. Process Theology places these at the centre of divine action. God is the spirit of creative transformation, the power of love, forgiveness, and adaptation in human life. God is the indwelling lure toward wholeness, constantly inviting us to become more than we are. This is a theology of hope that is not grounded in divine intervention but in divine empowerment. It affirms that transformation is possible, that healing is real, and that love is the most powerful force in the universe. In contrast to the static perfection of classical theism, Process Theology offers a God who is perfecting, always moving toward greater beauty and justice. 6. A God Who Is the Deep Mind of the Universe Even as Process Theology affirms divine immanence, it does not abandon transcendence. It speaks of God’s primordial nature, a timeless mind filled with pure potentialities, a placeless place where divine decisions for order and love are made. This is not the frozen eternity of classical theism but a source of possibility, a wellspring of creativity. This metaphysical depth provides coherence to the process vision. It affirms that beneath the flux of existence lies a divine intentionality expressed as a commitment to love, order, and novelty. It bridges mysticism and philosophy, suggesting that the deepest truths of reality are not only logical but also experiential. Forms of Islamic mysticism such as that of Ibn ‘al Arabi and the School of Love resonate strongly with this understanding of the Divine and can be further developed for the purposes of a systematic Islamic process-relational theology. ( This author is a book series editor of a recently established book serieson Islam and process-relational thought published by Routledge) Why Process Theology Is a Better Alternative Process Theology is not merely a revision of classical theism—it is a paradigm shift. It replaces the metaphysics of stasis with a metaphysics of becoming, the ethics of control with the ethics of compassion, and the spirituality of detachment with the spirituality of participation. It offers a God who is more relatable, more ethical, more scientifically credible, and more spiritually nourishing. In contrast to the God of classical theism who is often portrayed as remote, immutable, and morally inscrutable—Process Theology offers a God who is deeply involved, emotionally present, and ethically compelling. It affirms that God is not the cause of suffering but the companion in it; not the controller of history but the co-creator of its possibilities. This theology is especially vital today. In a world facing climate catastrophe, social fragmentation, and spiritual disillusionment, we need a vision of God that speaks to our deepest needs and highest aspirations. Process Theology offers such a vision—a God who is with us, for us, and within us. Conclusion: A Theology for the Future The image "God in Process Theology" is a manifesto for a new way of thinking about divinity. It invites us to move beyond the limitations of classical theism and embrace a God who is alive, responsive, and loving. It offers a theology that is not only intellectually robust but existentially transformative. In the words of Charles Hartshorne, one of process thought’s great champions, “God is supreme in love, not in coercive power.” That simple shift changes everything. It opens the door to a spirituality of compassion, creativity, and hope—a theology not of fear and submission but of joy and co-creation. And perhaps, in embracing this vision, we can begin to heal not only our understanding of God but our relationship with the world, with each other, and with ourselves. ------ Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/ A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are (co-edited) - Shame, Modesty, and Honour in Islam and Interfaith Engagement beyond the Divide (Springer) URL: https://www.newageislam.com/spiritual-meditations/unmoved-mover-theology-god-time/d/136621 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

Introduction: Refuting ISIS and the Ideology of Terror in the Name of Islam: Part—1

By Ghulam Ghaus Siddiqi, New Age Islam 27 August 2025 The Doubts Raised by the ISIS and Its Supporters and Responses to Them ----- When ISIS (the so-called “Islamic State in Iraq and al-Sham”) and other extremist groups declared their so-called caliphate, accompanied by a wave of propaganda from their media arms, we at NewAgeIslam.com were among the first platforms to publicly and ideologically refute their claims. Through numerous articles and publications on this website, we addressed and dismantled the core ideological foundations upon which such groups rest. Our central goal, shared by countless Muslim scholars, writers, intellectuals, and advocates of peace, has always been to make it clear to the public that Islam has absolutely no connection with terrorism, radicalism, or any violent movement that falsely claims the banner of jihad. Throughout our engagement with the topic, we encountered many well-meaning but misinformed Muslims who struggled to find clarity on these issues. Some held the belief that these terror organizations were manipulated by hidden geopolitical powers acting behind the scenes, pursuing their own agendas by undermining Muslim societies from within. Whether or not such theories have any merit, our focus remained on one key aspect: ideological and theological refutation. We responded purely from within the framework of Islamic teachings, drawing on the Qur'an, Sunnah, and the consensus of mainstream Islamic scholarship. Our position has always been honest, principled, and rooted in the Islamic tradition, without political pressure, compromise, or opportunism. However, we also encountered unfortunate accusations. Some voices, particularly on social media, cynically claimed that Muslims in minority contexts (such as in India) only promote peaceful interpretations of Islam due to their political status, suggesting that, if given the chance, they would align with groups like ISIS. This deeply flawed and dangerous assumption fails to recognize a critical fact: Muslim scholars and intellectuals in Muslim-majority countries, where Muslims are not minorities, have been just as vocal and unwavering in their condemnation of ISIS and similar extremist ideologies. This point is worth underscoring. Iraq and Syria, the very regions where ISIS originated, have produced a vast body of work refuting ISIS’s theological justifications and political project. Among the important contributions is a scholarly book entitled: "شبهات تنظيم الدولة الإسلامية وأنصاره والرد عليها" ("The Doubts Raised by the Islamic State Organization and Its Supporters—and Responses to Them") by Dr. Imad al-Din Khayti, published by the Research Office of the Islamic Sham (Syrian) Authority. This book offers a meticulous refutation of the ideological foundations of ISIS, addressing both their theological distortions and their political behaviours. While some of its core arguments have already been echoed in my previously published three-part article series (linked below), many crucial insights and points from the book remain untranslated or less widely known. With that in mind, I aim to present a series of translations from this important work, offering summaries at the beginning of each section. These translations are intended not only to expose the falsehoods of extremist ideologies but also to serve as a platform for reflection, discussion, and open intellectual engagement. I invite readers, Muslims and non-Muslims alike, to read these materials thoughtfully. If certain points seem controversial or raise questions, you are encouraged to respond respectfully and constructively. The goal is to broaden our collective understanding, deepen our grasp of Islamic teachings, and reaffirm the message that Islam stands for justice, wisdom, and peace, not chaos and violence. Before proceeding further, it is important for us to read the Muqaddimah (the author’s introduction or preface), in order to understand the purpose and intent of the author behind this work, particularly his rationale for refuting ISIS and its extremist ideology. Preface to the Book By Dr. Imad al-Din Khayti All praise is due to Allah, the Lord of the worlds. Peace and blessings be upon the one who was sent as a mercy to the worlds, upon his pure and noble family, his righteous and honourable companions, and upon those who follow them in excellence until the Day of Judgment. To proceed: One of the gravest dangers facing Muslim societies today is the recurring waves of extremism (Ghuluw). The danger of this deviant ideology lies in several key areas: • It does not stop at opposing others but goes as far as declaring them disbelievers (Takfir), expelling them from the fold of Islam, and permitting their blood, wealth, and honour to be violated, resulting in widespread destruction, ruin, and killing. • It distorts religion, corrupts its rulings, pushes people towards innovation (Bid’ah), and spreads doubts and confusion. • It is exploited by the enemies of Islam, sometimes through infiltration, sometimes by manipulation to serve short- or long-term agendas, and at other times by using the foolish actions of extremists to defame Islam. • It diverts the Muslim Ummah from its true battles—that of resisting occupying enemies and those who lie in wait to attack their faith—replacing these priorities with internal division fuelled by extremists, compromisers, and deviants. This book, titled "The Doubts Raised by the 'Islamic State' Organization and Its Supporters – and the Responses to Them", was written to respond to the suspicions and ideological deviations propagated by extremists—particularly the group known as ISIS (ad-Dawlah al-Islāmiyyah). It aims to expose the falsehood of their ideology and respond to their distortions by addressing their most important theological and doctrinal doubts. The Islamic Sham Authority (Hay’at al-Sham al-Islamiyyah) initially printed a special edition of this book for distribution among preachers and fighters in Syria and refugee communities as part of its broader religious and educational efforts. The goal was to equip these individuals with sound arguments to refute the fallacies and distortions propagated by such groups. By the grace of Allah, the book received widespread acceptance and distribution—far beyond what was initially expected. Subsequently, many suggestions and notes were received to enhance and expand the work. As a result, it was decided to prepare a new, expanded edition for broader publication, including in bookstores. This revised edition contains: 1. Expanded discussion on the doubts (Shubuhāt) raised by extremists in matters of creed (‘Aqīdah) and Islamic political theory (Siyāsah Shar‘Iyyah). This required adding many paragraphs and beneficial insights, as well as separating or combining certain doubts, while preserving the original structure of the book and the total number of doubts, which remains twenty. 2. Broader elaboration and refinement of several issues, with necessary edits in the form of additions, deletions, or rearranging content. 3. Maintaining the core focus of the book on discussing extremist doubts within the Syrian context, in continuity with the first edition. This is because the arguments and justifications used by contemporary extremists are similar across all times and places where they appear. Moreover, the initial public exposure of the ISIS organization began with the Syrian revolution, although this edition includes references to other regions where the group has emerged. 4. Noting key enriching contributions by reviewers in the footnotes by mentioning their names in parentheses like this: ( ). These were unintentionally overlooked in the first edition. 5. Adding an appendix at the end of the book that includes key statements and declarations by ISIS leaders, taken from their official communiqués, so readers can directly witness the extent of extremism and distortion in their speech, rather than these quotes being scattered throughout the book. 6. Including an appendix of key studies, articles, and publications about ISIS for further reference. 7. Adding a brief explanation of each doubt (Shubhah) in the table of contents, so readers can quickly identify what each section is addressing and easily navigate to the desired topic. 8. Choosing not to expand excessively on the citation of hadiths, limiting them to authentic narrations only. In cases where a hadith is weak or disputed, this is noted in the footnotes. This edition balanced two competing goals: the desire to keep the book concise for ease of reading and circulation, and the need to expand its scholarly content in order to respond effectively to the doubts raised by extremists. As a result, this version represents a middle path, as much as possible given the time and circumstances, and the content of the book has almost doubled in volume. It is necessary here to highlight several important points: 1. The “State” organization (ISIS) is neither the first group of extremists, nor will it be the last. The disappearance or decline of this group does not mean the disappearance of its ideas or doubts. Ideas do not vanish with the fall of organizations—they may change or evolve, which necessitates the continued effort to clarify the correct teachings of Islam, educate future generations upon them, and protect them from these deviations. 2. The doubts and distortions spread by extremists extend to most areas of religion and its rulings. In recent years, they have made significant efforts to formulate and disseminate these ideas through writings and fatwas. This calls for a unified and collaborative response to expose their extremism and the flaws in their methodology—in defence of the religion and to protect Muslim youth from falling into the traps of misguidance. Such a response must include a variety of outputs that target the foundations of their deviant ideology and its theoretical and practical manifestations. 3. This book is specifically focused on refuting the religious (shar‘i) doubts raised by such extremists, and does not delve into organizational or structural matters. These types of groups must be studied from two distinct angles: The Organizational Angle: This includes the history of these groups, how they developed, their leadership structures, methods of operation, military and media strategies, and their relations with other groups and states. These topics fall under the purview of strategic, historical, political, and psychological analyses. The Shar‘i (Religious) Angle: This focuses on the beliefs and ideologies promoted by the group, which they use as religious justifications for their actions. These beliefs are spread within the community, regardless of whether the group or its members actually adhere to them in practice. 4. Agreement of certain scholars with some views or beliefs—which may resemble those discussed in relation to the Khawārij or described as extremist—does not mean that these scholars should be labelled as innovators or extremists. This is due to differences in the foundational principles and intended outcomes of such statements. The statements of scholars are based on knowledge, ijtihad (independent reasoning), and sound methodology within the fold of Ahl al-Sunnah, even if they err in some matters. In contrast, the statements and beliefs of the Khawārij are built upon deviant principles that separate them from the mainstream Muslim community, and they ally and oppose others based on these principles, which are part of a broader framework of deviation and innovation. Ibn Taymiyyah said: "The sects affiliated with certain leaders in matters of fundamental beliefs and theology vary in levels: among them are those who have opposed the Sunnah in major foundational matters, and others who have only opposed it in subtler and minor issues… Such people, if they do not make what they have innovated into a belief that separates them from the mainstream Muslim community—whereby they show loyalty or enmity based on it—then this is considered a type of error. And Allah, the Exalted, forgives the believers for their mistakes in such matters." And not everyone who commits an innovation (Bid’ah) is to be labelled an innovator (Mubtadi‘), as is established in the principles of Ahl al-Sunnah. (Majmū‘al-Fatāwā (3/349). 5. One of the most important points to highlight when addressing the doubts and distortions of extremist groups and innovators in general is this: They often rely on partial quotations from the words of scholars to justify their deviations, whether by taking generalized, abridged principles or by applying verdicts issued about theoretical matters rather than about specific individuals, without considering the scholars' full explanations and the broader context of their rulings. This necessitates returning to the complete statements of scholars to understand their actual positions on the discussed issues. This will be emphasized in several instances throughout the book. Moreover, extremists often take isolated opinions or unique positions of certain scholars—opinions that may fall into the category of slips, irregular views, or interpretations that deviate from the methodology of the mainstream scholars—and use them to override the consensus of the majority of scholars. They treat these fringe views as foundational principles, using them to judge the primary Islamic texts, interpret them, and derive theological doctrines and legal rulings from them. Therefore, when encountering such views, it is obligatory to first refer to the established positions of the mainstream scholars, and then assess those individual opinions in light of the broader scholarly tradition. The scholars of Islam have warned against this dangerous method. They clarified that this path may lead to religious innovation (bid‘ah) and deviation from the straight path. Imām al-Awzā‘ī (may Allah have mercy on him) said: "Whoever takes the rare or odd opinions of scholars has exited Islam." (Reported by Al-Bayhaqī in Al-Sunan al-Kubrā (10/356, Hadith No. 20918). Imām al-Dhahabī said: "Whoever pursues the concessions of the schools of thought and the slips of the scholars, his religion becomes weak." (See Siyar A‘lām al-Nubalāʼ (8/90). In Conclusion: I extend my gratitude and prayers to everyone who offered advice, corrections, or suggestions—of whom there are many. I especially thank: • Shaykh Dr. ‘Ammar ibn Ibrāhīm al-‘Īsā, who carefully reviewed this edition and provided a large number of valuable corrections and suggestions for clarifying and refining numerous issues. • Shaykh Dr. Fahd ibn Ṣāliḥ al-‘Ajlān, who contributed thoughtful advice and suggestions on the precision of several matters. • Shaykh ‘Ammār ibn Aḥmad al-Ṣayāṣinah, who generously offered many suggestions related to editing and phrasing. • And finally, my respected father, Ustādh ‘Abd al-Wahhāb ibn ‘Abd al-Ghanī Khayṭī, who performed the final reading and provided important guidance, advice, and corrections. I have done my best to implement their observations and benefit from their insights. May Allah reward them abundantly on my behalf and on behalf of the Muslims, and may He place this effort in the scale of their good deeds. I also extend my thanks to Markaz al-Bayān for Research and Studies. I ask Allah the Almighty to make this work sincerely for His sake, to make it beneficial, and to make it a proof for us, not against us. Whatever is correct in it is solely by the grace and guidance of Allah. Whatever is mistaken or flawed is from myself and from Shayṭān. I seek Allah’s forgiveness for it. All praise is due to Allah, Lord of the Worlds. (Written by: ‘Imād al-Dīn ibn ‘Abd al-Wahhāb Khayṭī, 20 Muharram 1437 AH, November 2, 2015 CE, translated from Arabic into English by Ghulam Ghaus Siddiqi) (Continued) Related Articles: 1. Refuting ISIS Concept of Caliph and Caliphate [Khalifa and Khilafah] – Part 1 2. Debunking Jihad of ISIS and Its False Theory That ‘Non-Jihadists Can’t Issue Fatwas on Jihad and Mujahid’ - Part 2 3. Debunking ISIS Concept That Their Fatwas and Commands Are Issued By a Recognised Legal Body – Part 3 ------ A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar) with a Sufi background and English-Arabic-Urdu Translator. URL: https://www.newageislam.com/islam-terrorism-jihad/refuting-isis-ideology-terror-part-1/d/136620 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

Research Methodology in Islamic Studies in the Context of the Modern Age - (Part Two)

By Dr. Zafar Darik Qasmi, New Age Islam 27 August 2025 Abstract: Research in Islamic studies must adopt experimental, observational, comparative, and applied methods to ensure accuracy, objectivity, and practicality. International standards like proper citation and analysis strengthen credibility. True research goes beyond quotations, emphasizing critique, application, and ethical responsibility, making it socially beneficial and relevant to contemporary challenges. Main Points: 1. Experimental and observational methods ensure accuracy and fact-based research. 2. Comparative study broadens understanding by analyzing diverse scholarly perspectives. 3. Critical analysis strengthens validity, eliminating contradictions and personal bias. 4. International standards in citation and writing enhance credibility and trust. 5. Applied method links theory with practice, solving real-life problems. 6. Ethical responsibility and honesty make research socially useful and meaningful. ------ The Importance of the Experimental and Observational Method in Research: In Islamic studies, the experimental and observational method emerges as a highly important principle. In the past, most research was based on traditional and theoretical approaches, relying mainly on books, sayings, and historical references. However, in modern research methodology, experiment and observation have become the foundation, because they provide researchers with accuracy and a comprehensive understanding of facts. Through experimental methods, researchers can examine the principles and theories found in Islamic jurisprudence, Hadith, Tafsir, and Islamic history in the light of practical realities and present-day circumstances. The observational method enables the researcher to understand the real impact and outcomes of Islamic society, worship, and human behaviour. In this way, research does not remain confined to theoretical discussions but becomes fact-based and verifiable. The importance of this method also lies in the fact that it promotes objectivity, transparency, and scientific accuracy in research. Experimental and observational methods empower researchers to present strong and reliable arguments based on evidence and to bring Islamic sciences into the sphere of modern global standards of research. In short, this method plays a key role in strengthening the scientific foundation and academic quality of research. The Need for Comparative and Critical Study in Research: Comparative and critical study is an essential element in every field of research. In Islamic studies, its importance is also very clear, because through it the researcher can examine different theories, opinions, and intellectual ideas more deeply. The process of comparison gives the researcher an opportunity to study diverse sources, schools of thought, and texts, and thereby reach the depth of facts and principles. This broadens the scope of research and helps the researcher gain a comprehensive understanding of the subject. Critical study takes research beyond mere traditional copying or simple narration. It allows the researcher to test the truth, validity, and authenticity of information. Through critical study, weaknesses, contradictions, or illogical arguments can be identified, which strengthens the academic quality of research. Another benefit is that research maintains objectivity and impartiality, freeing the researcher from personal biases and enabling reliable results. In Islamic studies, comparative and critical analysis also helps the researcher to understand both the differences and the harmonies between various schools of thought, jurisprudential opinions, and interpretations. As a result, research not only becomes more reliable but also develops analytical and argumentative skills. Thus, comparison and critique play a central role in raising the standard of research, ensuring comprehensiveness of knowledge, and aligning Islamic studies with modern research methodologies. It must also be clarified that criticism in its true sense is a constructive process, which refines research and enhances the intellectual position of the researcher. Criticism is not about humiliation. A critical study that contains insults or disrespect is not real research. Equally important is the ability to tolerate criticism—unfortunately, today this is lacking. Many people take criticism of their work or thought as a personal insult, which actually becomes an obstacle to research. For research to be of the highest standard, a researcher must have the courage to accept constructive criticism. Examples: Émile Durkheim’s The Elementary Forms of Religious Life critically examines human society, basic principles of religion, and traditions. The author connects religious beliefs with social structures and shows how religion influences human behaviour, social unity, and harmony. The book highlights the difference between sacred and ordinary things and discusses the historical and social background of religious culture and rituals. This work demonstrates the social role of religion through comparison and critique. Robert K. Merton’s Social Theory and Social Structure presents a comprehensive study of social theories and social structures. Merton explains the complex relationship between social systems, roles, and behaviours. The book introduces social functions, critical analysis, and theoretical concepts that help explain and compare social processes and human behaviour. It serves as a foundation for theoretical understanding and objective research in sociology. In short, comparison and critique are the soul of research. Without these, any article or dissertation becomes shallow. Today, we see many writings full of quotations, but without real comparison or critique, which goes against true research principles. A dissertation that lacks the researcher’s own viewpoint and analysis is lifeless and of no real benefit to society. Harmonising Research with International Standards: The work and methodology of a researcher become useful and exemplary only when research follows all the principles and rules that ensure quality. In research, the method of citation and referencing is of fundamental importance. A researcher must know the accepted rules of citation—whether the author’s name should come first or the title of the book, how to write the publisher and year of publication, and in multi-volume books whether to cite the volume first or the page. These are basic principles that a researcher must learn. Similarly, correct quotation, footnoting, analytical writing, punctuation, indexing, and related academic tools are essential. By observing these principles, research not only becomes more refined but also sets an example that benefits society. Sadly, today many scholars do not know how to cite references properly or follow other essential rules. Observing international standards is necessary because research is a serious, organized, and disciplined intellectual process, whose purpose is to discover new facts, reinterpret old knowledge, or provide solutions to human problems. Without following specific academic and ethical standards, research cannot be considered valid or reliable. Standards also protect research from plagiarism, dishonesty, and superficiality, and make it credible and beneficial. The Significance of the Applied Method in Research: In human life, harmony between speech and action has great value. Nations that align their words with their actions achieve remarkable success, while those with contradictions leave no mark on history. The same principle applies to research and writing: when the applied method is adopted, research becomes more meaningful. The applied method in research means not restricting knowledge to theoretical discussions but using it to solve real-life problems. It enables the researcher to implement findings effectively in social, educational, economic, or medical fields. For example, in education, if a researcher studies children’s learning abilities, the applied method requires testing the best teaching methods in real classrooms. In medicine, a new treatment or drug must be tested on patients to prove its practical benefit. In economics, if a researcher proposes new farming methods to increase crop yields, these must be tested in farmers’ fields to confirm their effectiveness. Similarly, in environmental studies, afforestation or water conservation projects must be practically implemented to measure their social benefit. In Islamic studies, the applied method is also extremely significant. The Qur’an and Sunnah emphasize not only the acquisition of knowledge but also its practical application. In jurisprudence and Hadith studies, researchers must explore how rules and principles apply in real life. For example, applied research in fiqh can provide Islamic guidance on modern issues such as bioethics, banking and finance, or environmental challenges. In Tafsir and Hadith, this method ensures that Qur’anic verses and prophetic traditions are understood in relation to contemporary scientific and social issues. In short, the applied method connects theory with practice, makes knowledge useful and socially beneficial, and keeps research focused on solving real-world problems. In Islamic studies, it allows religious teachings to meet the demands of modern times and provides effective solutions for the community’s present-day challenges. Conclusion: Research is a process that strengthens the researcher’s thinking and vision. It promotes peace in society, removes misunderstandings, and creates unity at both national and international levels. Through justice and fairness, societies not only learn values but also practice them. Quality research nurtures positive thinking and spreads knowledge. Therefore, transparency, honesty, and ethical commitment are essential in research. Without impartiality, a researcher cannot convey the true spirit of research to society. Although the number of writings, investigations, and publications has increased today, the key question remains: how many of these are truly high-quality and beneficial to society? Simply compiling material from three books to produce a fourth is easy—but genuine research is difficult. It involves analysis, critique, and strict principles. Writers and researchers must focus not only on producing books but on making research practical and useful for society. No book should be written just to increase the number of volumes in a library. Instead, every researcher should strive to produce work of such quality that it benefits all sections of society equally. ----- First Art of the Article: Research Methodology in Islamic Studies in the Context of the Modern Age - (Part One) URL: https://www.newageislam.com/islamic-society/research-methodology-islamic-modern-age-part-two/d/136619 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 Bu Ali Shah Qalandar Panipati: The Luminary of Mysticism, Scholarship, and Infinite Equality

By Adnan Faizi, New Age Islam 27 August 2025 Hazrat Shaykh Sharfuddin Bu Ali Shah Qalandar (1209–1324 CE) is revered as a Qalandar saint and Sufi poet of the Uvaisi tradition. His shrine in Panipat, Haryana, remains an interfaith haven and a monument to mystical poetry, asceticism, and social harmony. Hazrat Bu Ali Shah Qalandar’s legendary dargah in Panipat stands as a timeless center of spiritual equality, love, and scholarship, where seekers from all paths discover unity beneath its luminous dome. Main Points: 1. Hazrat Bu Ali Shah Qalandar Renowned for his Qalandari renunciation and Persian mystical poetry. 2. He was a claimed descendant of Hazrat Imam Abu Hanifa, born in Panipat to Hazrat Fakharuddin and Bibi Jamal. 3. He studied and taught near Qutub Minar in Delhi, gaining immense scholarly respect from peers and students. 4. He inspired spiritual revolutions, famously rode a lion, and significantly influenced the Delhi Sultanate. 5. The Urs and langar unite people from all communities, making the shrine a powerful symbol of equality and harmony. ----- Introduction Hazrat Bu Ali Shah Qalandar was a distinguished Islamic scholar and Sufi saint from Panipat, Haryana, born in 1209 CE into a family with deep religious roots tracing back to Imam Abu Hanifa. From an early age, he excelled in Islamic theology, law, and Persian literature, studying and teaching near Delhi’s Qutub Minar for two decades. His education combined rigorous scholarly discipline with spiritual practice, preparing him for a unique role as both a jurist and a mystic. He embraced the Qalandari Sufi tradition, known for its asceticism and direct connection to Hazrat Ali without intermediary spiritual masters. Hazrat Bu Ali Shah became renowned for his Persian poetry, notably the ‘Diwan-e-Bu Ali Shah Qalandar’, which expresses themes of divine love, renunciation, and social ethics. His teachings stressed the purification of the soul, equality among all people, and service to the needy. Early Life and Family Background Hazrat Shaykh Sharafuddin Bu Ali Shah Qalandar was born in 1209 CE (606 Hijri) in Panipat, Delhi Sultanate (now Haryana). His father, Hazrat Shaykh Fakharuddin Abu al-Hasan (Fakhar-e-Alam), was a respected Qalandar and spiritual guide who migrated from Iraq and established a pious, scholarly family in Panipat. His mother, Bibi Hafiza Jamal, daughter of Hazrat Maulana Neymatullah Hamdani, was also known for her piety and learning. The family traced its lineage to Hazrat Imam Abu Hanifa through Noman bin Sabit, affirming their noble spiritual heritage. Though some sources suggest Ganja (modern Azerbaijan) as his birthplace, Panipat remains widely accepted. Hazrat Bu Ali Shah shared strong spiritual ties with prominent Sufis like Hazrat Shaykh Jamal-ud-Din Hansvi of the Chishti order. Hazrat Bu Ali Shah remained unmarried throughout his life, dedicating himself to celibacy and devotion. After his death, his shrine and spiritual trusts were managed by his extended family, preserving his lasting legacy. Education and Spiritual Transformation From a young age, Hazrat Bu Ali Shah Qalandar exhibited exceptional intellect and dedication to learning. He studied at the prestigious Bame Bihisht Madrasa in Delhi, mastering Islamic theology, jurisprudence, Persian literature, and Sufi philosophy under eminent scholars such as Hazrat Maulana Moinuddin Imrani, Hazrat Sirajuddin, Hazrat Najmuddin of Damishq, and Hazrat Ruknuddin. His profound knowledge later earned him nearly 20 years of teaching at the mosque near Qutub Minar, where he gained immense respect from students and fellow scholars. His spiritual awakening occurred during his youth while meditating on the banks of the Yamuna River. Overwhelmed by spiritual ecstasy, he threw his books into the river and retreated into seclusion for deep prayer and contemplation. Tradition holds that Hazrat Ali appeared to him, bestowing the title “Bu-Ali” and initiating him into the Qalandari Sufi path through the Owaisi transmission, without a living spiritual guide. Though Hazrat Bu Ali Shah Qalandar interacted with leading Sufi saint such as Hazrat Qutubuddin Bakhtiyar Kaki, Hazrat Nizamuddin Auliya, Hazrat Shaykh Shamsuddin Turk Panipati, and Suhrawardi saint, his spiritual allegiance was uniquely believed to connect directly to Hazrat Ali. This profound connection defined his distinctive path within Indian Sufism. Peers, Disciples, and Teaching of Hazrat Bu Ali Shah Qalandar Hazrat Bu Ali Shah Qalandar had profound spiritual relationships with eminent Sufi luminaries such as Hazrat Shaykh Jamal-ud-Din Hansvi Hansarwi of the Chishti Order and Hazrat Shamsuddin Turk Panipati, reflecting his integration into the vibrant Sufi networks of his time. Although his spiritual allegiance is believed to be directly linked to Hazrat Ali through the Uvaisi transmission, meaning he did not receive Bay’Ah (spiritual initiation) from a living murshid. he maintained close connections with recognized Sufi saint like Hazrat Qutbuddin Bakhtiyar Kaki and Hazrat Nizamuddin Auliya, affirming his profound standing in multiple Sufi Silsilas (spiritual chains). Among his distinguished disciples was Hazrat Makhdoom Syed Shah Muhammad Latifuddin, who later became a celebrated Sufi saint of Bihar Sharif, carrying forward Hazrat Bu Ali Shah’s spiritual legacy. Many others from varied backgrounds sought his guidance and spiritual blessings around Panipat, underscoring his wide-reaching influence. Hazrat Bu Ali Shah’s teachings emphasized the purification of the soul (Tazkiyah), unwavering remembrance of God (zikr), and sincere service to humanity regardless of social standing. His spiritual magnetism inspired diverse groups from the royalty of Delhi’s courts to common villagers and played a significant role in guiding many people towards Islam through devotion and personal transformation. His Persian Diwan encapsulates his spiritual philosophy, blending themes of divine love, unity, and the harmonious integration of Shariah (Islamic law) with deep esoteric truths. This fusion of rigorous scholarship and heartfelt mysticism made his teachings both accessible and transformative across generations. Miracles and Spiritual Acts Hazrat Bu Ali Shah Qalandar’s miracles are legendary. The most famous recounts him riding a lion in a state of spiritual ecstasy, an act witnessed by Hazrat Shamsuddin Turk’s disciple. Upon Turk’s instruction, he returned the lion to the jungle, demonstrating humility and obedience. Other accounts describe his clairvoyance, healing abilities, and intercession during droughts. Death and Enduring Legacy Hazrat Bu Ali Shah Qalandar passed away in 1324 CE (724 Hijri), with most traditions marking his death on 26th Rabi-ul-Awwal, though some sources suggest 17th Ramadan. He reportedly spent his final days in deep meditation at Budha Khera, but his burial took place in Panipat according to his wishes. His tomb is distinguished by a white dome supported by eight Kasauti stone pillars and showcases exquisite Sultanate and Mughal-era architecture, including ornate marble Jaalis. The Dargah of Bu Ali Shah Qalandar remains one of India’s most inclusive spiritual centres, drawing devotees from diverse faiths—including Muslims, Hindus, Sikhs, and Christians. The annual Urs festival is celebrated with the Sandal Sharif procession, communal Langar, night-long Qawwali sessions, and rituals symbolizing equality and unity. His Persian Diwan, along with Punjabi translations, continues to inspire mystics and poets alike. Today, the shrine is maintained under the care of the Archaeological Survey of India and hosts weekly spiritual gatherings and charitable activities, ensuring the preservation and continuation of Hazrat Bu Ali Shah Qalandar’s enduring legacy of love, learning, and social harmony. ----- 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-bu-qalandar-mysticism-infinite-equality/d/136618 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

We're Apt To Believe What We Desire To Be True

By Sumit Paul, New Age Islam 27 August 2025 John Dyden month is going on in a few literary clubs in Poona. While it's almost certain that the great intellectual poet was born in August, the exact date is open to speculation. According to The Anthology of English Poets, Dryden was most probably born on August 27. That shouldn't be a great issue as great poets and literary giants are for all days, months, years and ages. A few quotes of the legendary poets have become like aphorisms and maxims. Reading Dryden and also Alexander Pope, a perceptive reader is reminded of Brahthari's Neeti Shatak and Rahim's Neetiparak Dohe. The endearingly didactic nature of Dryden or Pope's poetry enables the readers to relate quickly to the themes, subjects, issues and ideas. In short, it's interesting as well as profoundly meaningful. Dryden was never prosaic or vapid. The following quote will prove this: " You see through love, and that deludes your sight, As what is straight seems crooked through the water." In his quote, John Dryden illuminates the deceptive nature of love, suggesting that it has the power to distort our perception of reality. Love, being an intense and all-consuming emotion, often influences our judgment and blinds us to the truth. Dryden compares this effect to the way objects appear distorted when seen through water, where what is straight may appear crooked. Love, much like water, creates a lens through which we view the world, altering our perspective and causing us to see things in a different light. In this context, Dryden highlights the transformative power of love, cautioning against its ability to cloud our judgment and lead us astray. Dryden's discernment is worth-noting and appreciating in this fascinating observation. Or, this one: Beware the fury of a patient man. Dryden highlights the extraordinary power and intensity that lies within a calm and collected individual. This simple yet profound statement suggests that one should not underestimate the potential rage that may manifest in someone who has been pushed beyond their limits. While patience is typically associated with serenity and self-control, Dryden warns that an individual's resilience and ability to endure can eventually reach a breaking point. The quote serves as a reminder to never provoke or underestimate a patient man, as it is when their fury is unleashed that the depth of their wrath becomes truly formidable. Persian adage, Tang-aamad, ba-jang-aamad, تنگ آمَد بَجَنْگ آمَد roughly sums it up. This one will get you thinking and you'll surely agree with him that, " We are apt to believe what we desire to be true." The quote by John Dryden, "We are apt to believe what we desire to be true," delves into a fundamental aspect of human nature that often leads to biased thinking and the formation of subjective beliefs. As individuals, we are prone to idealizing certain outcomes or opinions that align with our desires, hopes, or preconceived notions. This inclination often leads us to interpret information and evidence selectively, filtering out any contradictory facts or alternative viewpoints. Consequently, our beliefs become influenced by our desires rather than objective reality. Dryden's quote serves as a reminder of the importance of critical thinking and openness to different perspectives, urging us to recognize our inherent bias in order to seek the truth beyond our personal desires. This one from Dryden is so apt: They first condemn what they do not understand. John Dryden's quote "They first condemn what they do not understand" captures a universal truth about human behavior. It exposes a tendency for people to rush to judgment, often criticizing or rejecting things that are unfamiliar or beyond their comprehension. This quote serves as a reminder that our initial reaction to something new or different may be rooted in fear or ignorance. It encourages us to approach unfamiliar ideas or experiences with an open mind and seek to understand them before forming conclusions. Remember, history in the making is always persecuted by the people. Dryden's astute observation highlights the importance of embracing knowledge and empathy, in order to foster a more inclusive and tolerant society. My personal favourite is Dryden's, " I am as free as Nature first made man, Ere the base laws of servitude began." In his famous quote, John Dryden conveys his belief in the inherent freedom of mankind. He asserts that he is just as free as human nature originally intended before the oppressive laws of servitude came into existence. Dryden celebrates the unfettered liberty that characterized early humanity, before the advent of societal structures that sought to restrict individuals. With this statement, Dryden celebrates the natural state of man, emphasizing the limitless potential and unrestricted autonomy that humans possess in their natural form. He expresses a longing for a time when human beings were free from the constraints imposed by society, where individuals enjoyed complete freedom and liberation. ----- 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/apt-believe-desire-true/d/136617 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

Justice Beyond Identity: Why It Is Wrong To Believe That Only A Muslim Should Judge Other Muslims; Refutation Of Islamist Terror Ideologues' Arguments - Part One

By Grace Mubashir, New Age Islam 26 August 2025 The notion that only Muslims should judge Muslims was predominantly constructed in the twentieth century and is generally associated with Islamist movements that engage in identity politics. There was no such rigid line earlier. The early Muslim societies managed diversity and diverse groups in a manner that encompassed diverse communities, legal traditions, and judges of diverse backgrounds. Major Points: 1. In early Muslim governments, legal institutions and courts differed greatly. Some were clerical courts administered by qadis, and others were in the control of governors, tax farmers, or sultans. Judges tended to be selected on their loyalty, administrative abilities, and their capacity to keep people in line, instead of any regard for religion. 2. The Prophet would sometimes provide non-Muslims with a say in his judgments. He gave Jews the option to be judged under the Torah in certain circumstances, respecting their autonomy. What this implies is that the priority was justice and regard for other legal systems, not merely giving Muslim judges the ability to preside over Muslim cases. 3. At the core of Islamic legal ethics is the Quranic requirement to uphold justice, regardless of who you are and to whom you owe loyalty. ----- The Islamists' Argument in Today's World Certain Islamist groups nowadays assert that Muslim judges alone must decide cases relating to Muslims, particularly those relating to marriage, divorce, inheritance, or religious trust. Their reasoning is straightforward: only a Muslim understands the Qur'an in its entirety, the Hadith, and the laws of Islamic law, and only a Muslim judge can properly apply these laws. In their view, having only Muslim judges serves to maintain their religious identity and confines problems within the community. In India, where religion and law blend, the argument has previously been employed to prevent changes or oppose court rulings on matters of personal law. When Muslim family law has been adjudicated by non-Muslim judges, Islamist voices have protested, claiming such judges are "outsiders" and not qualified. But such a statement has serious implications. If we say that a judge of a specific religion can hear cases of that religion alone, then the courts will be divided on religious grounds. Hindus would insist on Hindu judges, Christians would insist on Christian judges, Sikhs would insist on Sikh judges. The notion of one uniform system of justice would be wrecked. The Indian Constitution guarantees that everyone is equal before the law. It doesn't mention that the judges should be of a particular religion. A judge's profession is founded on knowledge of law, honesty, and justice, not religion. Additionally, Islamic history also supports this Islamist concept. Non-Muslims were part of the government and even legal affairs since the days of the Prophet Muhammad and the great Muslim empires. The Qur'an itself places more emphasis on justice over individual identity. This essay considers history, theology, and ethics and compares these with the Indian constitutional framework. It illustrates how the presumption that Muslim judges alone can decide Muslim cases is not only untrue but harmful to Islam as well as India. Where the Claim Arose: A Modern Invention The idea of Muslim judgment being reserved for Muslims only did not start from early Islamic practice. It is mostly a twentieth-century phenomenon associated with contemporary Islamist politics. Movements like Jamaat-e-Islami, led by Abul A'la Maududi and others like Sayyid Qutb in Egypt, propagated this view as part of an umbrella movement for Muslim identity and against Western colonialism. They felt that Muslims should only be tried by Muslims. It was not all about Islamic traditional law; it was also about resisting non-Muslim governments, particularly the British and French colonial governments. This sentiment began during a period of political instability and carried on to subsequent debates when Muslim minorities were ruled by non-religious laws. But history tells us otherwise. The early Muslim societies were much more tolerant of diversity, pragmatic, and adaptable than the contemporary Islamist demand for exclusivity. The Prophet Muhammad's Example of Welcoming Everyone When Prophet Muhammad moved to Medina, he became the leader of a city with many different groups. Medina had Muslims, Jews, and tribes that believed in many gods. To help everyone get along, the Prophet created the Constitution of Medina — one of the first written agreements in Islamic history. The article stated that Jews and Muslims were in the same political community. It stated in categorical terms: "The Jews have their religion and the Muslims have theirs." Both communities could have their own traditions and laws, but they were together in defending one another and in being citizens. The Prophet was also mindful of the autonomy of non-Muslims. In disputes with Jews, he sometimes allowed them to opt for judgment under the Torah, their scripture. This indicates that justice was not an issue of imposing Muslim judges on all, but an issue of ensuring that things were equitable and respecting various traditions. The Prophet himself was stressing ability over background. In one popular Hadith, he cautioned: "If a task is entrusted to those who are unfit for it, then wait for the result." (Sahih Bukhari). The implication is obvious: a judge's ability is determined by his capability and impartiality, not religion. This prophetic model itself refutes the Islamist claim. Justice, not exclusivity, was the guiding principle. Caliphal Practices: Non-Muslims in Courts and Administration When the Prophet passed away, the caliph leaders continued his concept of inclusiveness. Caliph Umar ibn al-Khattab, for instance, was famous for advocating for the rights of Christians and Jews. When Christians and Jews were treated unjustly by Muslims, Umar intervened to ensure they received justice. He never mentioned that only Muslims could address such issues. Later on, during the times of the Umayyads and the Abbasids, Jews and Christians frequently occupied key positions in administration, finance, and justice. The state legitimised their rulings in matters of the community. The Ottomans developed a system called millet. Every religious group — Muslims, Christians, Jews, Armenians — had their own courts and their own judges to handle personal affairs. Their rulings were valid under imperial law. At the same time, non-Muslims enjoyed access to state courts, where judges of various persuasions existed. There was no strict law which would have prevented non-Muslim judges from being valid. Indian Mughal emperors also followed the same. Hindu rulers and judges were appointed to government and judicial positions by Akbar and subsequent rulers, and their appointments had an impact on Muslims, too. Justice was not reserved for Muslims. History suggests a pattern of practical thinking and openness — not exclusion. The Qur'anic Vision: Beyond Identity to Justice The Islamist argument fails the religious test. The Qur'an frequently instructs believers to be just, even if it is against themselves or their relatives. "O believers! Stand firm in justice as witnesses to Allah, even if against yourselves, your parents, or your closest relatives." (Qur'an 4:135) "Do not let hatred for a people bar you from being just. Be just; that is nearer to righteousness." (Qur'an 5:8) These verses show that justice is more than religion, family, or community. Fairness and doing what is right are what is important, not the judge's religious affiliation. If the extremists were right, Muslims who reside in countries such as India, America, and Europe would never receive justice from non-Muslim judges. This would imply that millions of Muslims would not be under the protection of the law. But the Qur'an teaches us that Islam is not a religion of a specific group of people, but for all. To say that only Muslim judges can provide justice makes this all-encompassing notion smaller and exclusive. Practical Refutation: Why It Won't Work in India India contains the third-largest population of Muslims in the world, with over 200 million of them. They reside in a politically pluralistic, diverse, and constitutionally run secular political order. If citizens would accept the Islamist rationale, then Muslim judges would rule cases for Muslims alone. But the logic would not stop there. Hindus would demand the same, and in the same way, Christians, Sikhs, and others would. The judicial system would split into discrete systems. The notion of equal justice before the law — a fundamental component of Indian democracy — would disintegrate. Indian courts have frequently considered Muslim personal law cases. In the classic Shah Bano case (1985), the Supreme Court ruled that a Muslim divorcee was entitled to alimony under common law. Islamist leaders were against it, contending that non-Muslim judges would not be able to interpret Sharia. Muslim women, however, felt that the ruling was just for their rights. In the case of triple Talaq (Shayara Bano, 2017), the Supreme Court held that instant divorce is against the principles of the Constitution. The judges were non-Muslims, yet they delivered a judgment upholding the honour of Muslim women. To say that these decisions are invalid because the judge happens to be a non-Muslim is to withhold justice from the people who need it. Indian courts have safeguarded Muslim institutions like waqf properties from being taken and misused. Most of these rulings were passed by non-Muslim judges. Without their assistance, Muslim property would have been jeopardised. The Indian reality renders the Islamist argument impossible. Justice depends on the law and the honesty of the judge, and not on their religion. Ethical Refutation: Justice as God's Attribute Islamic morality lays great stress on justice as an integral aspect of religion. The name of God is Al-Adl, The Just. The Prophet appointed judges on merit and honesty, not religion. The true Islamic viewpoint is not who you are, but what you do. An unjust Muslim judge is less Islamic than a just non-Muslim judge, because justice is a holy virtue. History bears witness that Islamic civilisation blossomed when it was open, inclusive, and connected with other cultures. Exclusivism and identity politics are recent inventions, not authentic Islamic principles. Global Perspective: How Muslim Minorities Live with Secular Judges Muslims are minorities in all nations with secular regimes. They report to non-Muslim judges on a daily basis. In Britain, Muslim divorces and child custody are decided by family courts. The judges do not have to be Muslims, but refer to Islamic scholars in most cases. Muslims approach secular judges in the US and Europe, who ensure that their rights are given due protection under the law. In South Africa, Muslim family law issues typically fall into ordinary courts. In 2009, non-Muslim judges passed a ruling on polygamy in Muslim marriages, and the Muslim population accepted it as equitable. In Southeast Asia, Malaysia and Indonesia, and Singapore all possess a mixed system where civil courts and Sharia courts exist side by side. Appeals usually lie within secular judges, regardless of religion. None of these communities follows the Islamist religion. Muslims everywhere are subject to and trust judges who are not Muslim. Why the Islamist Argument Fails Historically inaccurate: Early Islam integrated non-Muslims into laws and governance. Theologically weak: The Qur'an prioritises justice over identity. Almost impossible: In multicultural nations like India, limiting judges by religion would be against fairness. Unethical: True Islamic Ethics Are Based On Justice And Not Exclusivity The notion that Muslim cases should be decided by Muslim judges is a misperception — generated by modern politics, not Islam. For Indian Muslims, the future is not to be apart but to be together. Instead of rejecting non-Muslim judges, the community needs to interact more with the courts — through educating more Muslim judges and lawyers, and through educating the community about the inclusive practices in Islamic history. Religious leaders must highlight how the Prophet and the caliphs respected diversity. Believers in secular courts make democracy more robust and protect minority rights. Both the Indian Constitution and the Islamic teachings both support the idea of justice to all, irrespective of who they are. Conclusion: Justice Beyond Identity From the Prophet's Medina to the Abbasids, from the Ottoman millet system to Mughal India, history is a witness that Islamic justice was never discriminatory. It was pragmatic, adaptable, and open. Contemporary Islamist demands that Muslims judge Muslims alone are not only anti-constitutional but also un-Islamic. They dismiss history, theology, and ethics. In India, Europe, Africa, or Southeast Asia, Muslims have been judged fairly by non-Muslim judges. To deny this fact is to deny both Islamic history and democratic values. The Qur'an itself states: "Do not let hatred of a people prevent you from being just. Be just; that is nearer to righteousness." (Qur'an 5:8). Justice is what sustains societies. Justice is what Islam demands. Justice is what the Indian Constitution guarantees. And justice, and not identity, must be the foundation of the judiciary. ---- A regular columnist for NewAgeIslam.com, Grace Mubashir is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-terrorism-jihad/justice-muslim-judge-refutation-islamist-terror-ideologues-part-one/d/136610 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