'First They Came for The Jew' Moment: The Waqf Amendment Bill 2024

By Ram Puniyani for New Age Islam 9 April 2025 Parliament recently passed the Waqf Amendment Bill calling it ‘Unified Waqf Management, Empowerment, Efficiency and Development Act, 1995, UMMID, in short. In the wake of the LoP, Rahul Gandhi stated that after this the religious properties of other communities will be targeted. He was on the dot as immediately after the passage of the bill the RSS mouthpiece Organiser published an article about the property of the Catholic Church. Though it immediately withdrew the article, the message was loud and clear. One Jharkhand minister expressed her anguish that in a similar way RSS-BJP will target the Adivasi properties. Who will be in the line next? During the debate on the bill the non BJP NDA allies like Nitish Kumar, Chandrababu Naidu, Chirag Paswan and Jayant Chowdhary also fell in line with the BJP and betrayed the Muslim community in the worst possible way. Had they any principles of pluralism they could very well stopped the bill from passing? As Pastor Martin Noemollers classic anguish shows the methods of Fascists is to target one group at a time with the help of others and then be and by crush the other communities. The case of Catholic Bishops is also in line with the same they have enthusiastically supported Waqf Amendment bill, but tragically they may be the next targets. They are a strange group, deeply infested by Islamophobia and so in a short-sighted manner are supporting the communal strategies. Waqf is a property donated by Muslims (even others can donate) for religious purposes. India has vast property which comes under this provision. While claims are that Waqf is the third largest property owner in the country but as such, Hindu trusts and temples have much more property. The present amendments in the Waqf are totally dictated by the Hindu nationalist agenda to diminish the control of Muslims in the Waqf Board. The control of Hindu temples and trusts are exclusively in the hands of Hindus. Now Waqf, in contrast, will have non-Muslims on the Board and the district collector will be the main authority in issues related to ownership of the property. The contrast between the ownership of Hindu trusts and Waqf is absolutely partisan and the Government is determined to undermine the authority of Muslims in these matters. The minority minister Kiran Rijuju, in his speech introducing the bill said that the bill is being aimed at bettering the condition of poor Muslims. Waqf as such is for religious and social purposes. Poverty alleviation is the job of the Government, and this government in particular has washed its hands off in this direction. Be it Muslims or Hindus or poor from other communities all Government policies are directed to serve the big Corporate. If his logic is correct why not begin with the majority Hindu community? Our Hindu temples and trusts have astronomical wealth which can nurture many educational institutions, health facilities and support employment generation. Why is this Government, guided by RSS agenda of Hindu nation, not undertaking the task of ensuring that temple trust properties are used to help poor farmers, unemployed youth and other marginalized sections of society? Kiran Rijuju was claiming that many poor Muslims have thanked him for undertaking this! Good joke! Thousands of Muslims organizations have registered their opposition to this Amendment which BJP is imposing on the country to reduce the power of Muslim community. It is a warped argument that many poor Muslims have urged him to implement. As far as democratic and secular values are concerned BJP cares the least about it. Its visible tears for the plight of Muslims in India will shame the Crocodiles. It is Muslims who have been the worst victims of BJP’s coming to power in the center. They are being beaten for offering Namaz on roads, being targeted for eating beef, being boycotted in Hindu Festivals or on the pretext of Corona Jihad or spitting jihad among others. Despite the counter instructions from the Supreme Court the states are using bulldozers against Muslim properties. Mr. Modi put the Constitution on his forehead as a mark of respect. It was in the backdrop of campaigning for 2024 general elections when the INDIA coalition was carrying the Constitution as the major symbol of its campaign. For BJP Constitution is a mere showpiece. In UP any body opposing the Waqf bill will have to give a bond of RS 2 Lakhs, so much for our democratic freedoms in this regime! The Waqf Amendment Bill totally violates the Indian Constitution in letter and spirit. P. Chidambaram summarizes it well “…Courts have recognized a Waqf that was created by a non-Muslim, and examples are many. Further, under the existing law, a Waqf is, by and large, independent and autonomous. The highest regulatory body in a State is the Board of Waqfs that consists of members who are all Muslims and the Chief Executive Officer is required to be a Muslim. The Board in exercise of its powers is required to “act in conformity with the directions of the Waqf, the purposes of the Waqf and any usage or custom of the Waqf. The only body that has adjudicatory jurisdiction over waqf(s) is a Tribunal which is a judicial body presided over by a District Judge.” The bill introduced by BJP stands its spirit on the head and totally smashes its original purpose. This is one more step to intimidate and disempowered the Muslims. The question of corruption in the matters of Waqf is a serious matter. As the Anna-Kejriwal campaign for Jan Lokpal has demonstrated that such methods don’t work. What can remove the corruption from body politic of our institutions by making them more transparent and democratic. This applies not only to Waqf but also most of the religious organizations controlling wealth and land. The jumping in of Organiser with the article on Catholic prosperities reminds us that those supporting the assault on Muslim community should not be under the illusion that they can save themselves by supporting the attacks on other minorities. While protests among the Muslim community are picking up all those believing democratic and plural values need to support these, stand in solid unity with these. The turncoats, those for power and pelf for their selfish interests stand exposed and hopefully the countrymen will rise up in the forthcoming elections and other campaigns to show them their place in the dustbin of our History. URL: https://www.newageislam.com/islam-politics/jew-waqf-amendment-bill-2024/d/135099 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

Be Simple and Embrace Simplicity

By Sumit Paul, New Age Islam 9 April 2025 "There is beauty in simplicity, in the elegance of a well-crafted sentence that speaks volumes." This statement beautifully captures the essence of the power and magnitude that simplicity holds. It skilfully elucidates how a single, succinct sentence can possess the ability to convey profound meaning and convey a multitude of emotions. In a world often inundated with complexity and verbosity, these words remind us that beauty lies in the uncluttered elegance of well-crafted simplicity. Just as a perfectly composed sentence can captivate our thoughts and stir our souls, simplicity in all its forms has the unparalleled ability to touch us deeply and speak volumes without employing unnecessary intricacies or superfluous ornamentation. Simplicity is avoiding complexity and also redundancy. There's a famous quote in Latin, Dum Dubitat, Mox Remove (When in doubt, just remove): when faced with uncertainty, the best course of action may often be to remove unnecessary elements. In a world crowded with complexity and ambiguity, this calls for a critical analysis of what we truly need and supports the idea that less can be more. Simplicity is an attempt to apply Occam's Razor whenever and wherever it's required. That's why truly liberal and latitudinarian Muslims across the globe have begun to assert that while the word Kafir in Al-Furqan may be a faith-neutral and even an 'innocuous' word, it should be removed from the Book because of its complexity, ambiguity and inconclusively interpretative nature. Be simple and embrace simplicity. Avoid all that may create confusion and complexity. Simplicity is about the unexpected pleasure derived from what is likely to be insignificant and would otherwise go unnoticed. The quick path to simplicity is only a pinkie away. Achieving simplicity in life's complexities may be easier than we think, and often requires minimal effort or a small shift in mind-set. Remember, Squint at the world. You will see more, by seeing less. By adopting a 'squinting' approach, we can streamline our perception and hone in on what truly matters, allowing for a better understanding and appreciation of the bigger picture. It serves as an encouragement to filter out noise and embrace simplicity in our observations and decisions. This principle of simplicity must be applied to all our holy books and scriptures. Remove all what's unnecessary and superfluous in them and retain only that's essential and full of essence. While editing Maulana Jalaluddin Rumi's Masnavis in Persian, the legendary British scholar of Persian and Islamic Mysticism Professor Reynold A Nicholson opined that Rumi's Masnavis had an everlasting appeal because of their disarming simplicity. Rumi himself proudly proclaimed that he retained the pulp of the Quran in his Masnavis and threw away the bones. Words like 'Kafir' and 'Jihad' are the bones in the Quran. They're veritable Kabaab Mein Haddi (a fly in the ointment). Get rid of them. ----- 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/simple-embrace-simplicity/d/135098 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

Heir of Ghaus-e-Azam, Guide of Hazrat Shah Niyaz Barelwi: The Saga of Hazrat Syed Abdullah Baghdadi

By Syed Amjad Hussain, New Age Islam 9 April 2025 Hazrat Syedna Abdullah Baghdadi Rampuri, A Descendant of Ghaus-Ul-Azam, journeyed from Baghdad to India, Spreading The Qadiriyya Sufi Order with Love and Humility. As The Spiritual Guide (Murshid) Of Hazrat Shah Neyaz Ahmad Barelwi Be-Neyaz, His Legacy Lives On Through His Teachings, Disciples, And Sacred Shrine in Rampur. Main Points: 1. Hazrat Abdullah Baghdadi was a direct descendant of Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani Baghdadi. 2. He left Baghdad Sharif after a personal loss and divine inspiration, arriving in India in 1185 AH. 3. He spread the Qadiriyya Sufi order across India. 4. He appointed Shah Niyaz Barelwi as his spiritual successor. 5. His Khanqah and shrine in Rampur remain a centre of devotion and spiritual learning. ----- Introduction Amidst the radiance of Indian Sufism's history, there are perhaps few names aglow with so much awe and heritage as that of Hazrat Syedna Abdullah Baghdadi Rampuri (may Allah bestow His mercy upon him). A spiritual descendant of the great Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani, he set out from Baghdad to Hindustan not with a view to material domination but to enlighten hearts and redirect souls. It was a fateful arrival at a turning point in the reinforcement and dissemination of the Qadiriyya Silsila in the Indian subcontinent. Lineage and Early Life in Baghdad Sharif Hazrat Abdullah Baghdadi was born in 1130 AH close to Baghdad Sharif and was a direct descendant of Hazrat Shaykh Abdul Qadir Jilani. His family lineage maintained the holy heritage of the Qadiriyya Sufi order: Hazrat Syed Abdullah Baghdadi bin Syed Abdul Jalil bin Syed Mahmood bin Syed Darwish Muhammad bin Syed Nooruddin bin Syed Husamuddin bin Syed Nooruddin bin Syed Waliuddin bin Syed Zainuddin bin Syed Sharfuddin bin Syed Shamsuddin bin Syed Muhammad Nayati bin Syed Abdul Aziz bin Hazrat Shaykh Syed Abdul Qadir Jilani Baghdadi. Educated in the Islamic sciences, Arabic and Persian literature, and the inner aspects of Tasawwuf, Hazrat Abdullah was widely known as a learned scholar and a man of divine gnosis. He was highly respected by his peers, including the renowned Hazrat Mazhar Jan Janan. Tragedy and the Divine Vision Following the death of his beloved son during a plague in Baghdad, Hazrat Abdullah undertook a pilgrimage to Makkah Sharif and Madinah Sharif. There, he received a vision of his ancestor, Hazrat Shaykh Syed Abdul Qadir Jilani, instructing him to travel to Hindustan and locate a destined spiritual heir to carry forth the Qadiriyya light. Journey to Hindustan and the Meeting with Shah Niyaz Ahmad Coming in the year 1185 AH, at the age of 55 during the reign of Badshah Shah Alam II, Hazrat Abdullah Baghdadi first came to Calcutta (now Kolkata) and then came to Patna (Bihar), where he converted Hazrat Khwaja Khairuddin and Hazrat Shah Baabullah to disciples. Then he travelled on to Delhi, living just by historical Jama Masjid. Spiritual icons of Delhi, including Hazrat Fakhruddin Fakhr-e-Jahan, Hazrat Mazhar Jaan-e-Janan, Hazrat Zafar Ali Shah, Hazrat Mir Nanu, and Hazrat Fateh Ali, all maintained great deference towards him. When he wished to see the divinely appointed successor, Maulana Fakhruddin introduced Hazrat Shah Neyaz Ahmad Be-Neyaz Barelvi. At Jama Masjid, in a congregation of scholars and saints, he introduced Hazrat Shah Neyaz into the Qadiriyya Sufi order and hailed him as his successor (Khilafat). This incident is recalled as a milestone of Indian Sufism. Establishing in Rampur Not long thereafter, Hazrat Abdullah was summoned to Rampur by Nawab Faizullah Khan. The Nawab took him as his Ustad and carried his palanquin personally, a gesture of utmost respect. Hazrat Abdullah declined material gifts but permitted the building of a mosque and Khanqah, which turned into centres of spiritual teaching. His humility, renunciation of power, and complete surrender to God's will left a permanent mark on the people of Rampur. Legacy and Urs On 14 Muharram 1207 AH (2 November 1792), Hazrat Abdullah Baghdadi departed from this world during Maghrib prayers. His Mazaar Sharif in Rampur became a place of pilgrimage, and his Urs is still celebrated by thousands. He carried with him from Baghdad a Qadam-e-Pak-e-Rasool (sacred footprint of Prophet Hazrat Muhammad Sallallahu Ta'aala Alayhi Wassallam), which he asked to be buried at his feet, representing his everlasting dedication. Presently, Hazrat Abdullah Baghdadi is still an iconic figure of love, religious discipline, and divine guidance, and his memory lives on in the lives of those who have been changed by his teachings and silsila. References: 1. Dr. Ghulam Yahya Anjum (2001) "Tareekh Mashaikh-e-Qadiriyya Vol-2" Bazm-e-Qasmi Barakati, Badayun 2. Mohammad Abdul Hafeez "Tadhkira Hazrat Syed Abdullah Baghdadi" Translated ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/heir-ghaus-azam-hazrat-niyaz-barelwi-abdullah-baghdadi/d/135097 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

Fault Lines in The Faith: The Apocalyptic Events Of 1979 And Their Contemporary Implications In The Muslim World

By Ghulam Rasool Dehlvi, New Age Islam 8 April 2025 What if an ideology, which is meant to impart universal wisdom and divine guidance to humanity, itself loses all its control and causes serious woes to the world? This is a crucial question that the author of “Fault Lines in the Faith: How Events of 1979 Shaped the Islamic World” has addressed. “In the last few decades, an extremely anti-pluralistic, visibly misogynistic and terribly intolerant strain of Islam has taken control of the Arabian heartland systematically spreading out to other countries, and eventually wreaking havoc across the world, he writes at the very outset. The book, at the same time, also explains how supporting Palestine serves to bridge sectarian divides among the world Muslims and positions Iran as supreme leader or champion of the Muslim Ummah. Recently, Delhi’s India Islamic Cultural Centre (IICC) organised one of its first kind events, a book discussion on “Fault Lines in the Faith”. Authored by Prof. Iqbal S Hasnain, a Padma Shri awardee and an acclaimed researcher on Himalayan glaciers and climate change, and former vice-chancellor of University of Calicut, the book generated a critical and crucial conversation during the panel discussion chaired by the newly elected President of IICC and former external affairs minister Mr Salman Khurshid. This writer was also among the panelists and here would like to reproduce the key takeaways and highlights from the book discussion: The year 1979 witnessed pervasive fault lines in the “Islamic world”. These were three pivotal turning points in the political trajectory of Muslim World: (1) the Islamic Revolution of Khomeini in Iran, (2) the Juhayman Otiyaba shootings in Makkah in Saudi Arabia (when an attack on the Ka’ba by a cult of ultra-orthodox Salafists induced the House of Saud to embrace an even narrower version of its enabling religio-political ideology of Wahhabism), and finally, (3) the Soviet invasion of Afghanistan. All these three apocalyptic events had historic, theoretical and ideological roots in the past. Let us take a look: 1- The 1979 Islamic Revolution in Iran led by Khomeini was framed as struggle against tyranny and injustice unleashed by Pahlavi Dynasty. This event marked a resurgence of Shia Islam, which had been marginalized in many parts of the Islamic world. The revolution established a theocratic state based on the principles of velayat-e faqih (guardianship of the Islamic jurist), making Iran a leading citadel of political Islam. The Iranian revolution thus served as an inspiration for the global Islamist movements. 2- A group of radical Islamist militants seized control of the Grand Mosque in Mecca, Saudi Arabia, on the first day of the new Islamic year (first Muharram ul Haram). The attack was led by Juhayman al-Otiyabi, former member of Royal Guard of Saudi Arabia. The Saudi government's response to the siege, which involved the use of force, raised questions about its commitment to Islamic principles. The event marked a shift in Saudi foreign policy, as the kingdom became more assertive in its role as a global leader of Sunni Islam. Wahhabism, with its roots in Salafist traditions, was the founding ideology of the Saudi monarchy. It was nipped in the bud by the Ottomans when it first came up in the early 19th century. However, the subsequent decline of the Ottoman Empire and the colonial swashbuckling by the British in the early 20th century saw its resurgence and the creation of Saudi Arabia. 3- The Soviet invasion of Afghanistan sparked a fierce resistance movement by the Afghan Mujahedeen, which drew palpable support from Islamist militants around the world. The invasion gave rise to the Afghan Mujahedeen (Gulbuddin Hekmatyar), a group of fighters who resisted Soviet occupation. Funded by Saudi petrodollars and supported by the U.S., outsourced local leadership to Pakistan, and Saudi Arabia, the Afghan war became a rallying point for Muslim fighters from across the world, fostering the rise of transnational jihadist ideologies. Many of these fighters, including Osama bin Laden, later formed their own groups and offshoots. While seemingly unrelated, they were interconnected and had a profound impact on the Islamic world. They shaped the region's political landscape, fueled the rise of extremist ideologies, and contributed to the ongoing geopolitical tensions in the Middle East and beyond. There were these three major factors behind all the three apocalyptic events in 1979: ● There was an ideology of Salafism /Wahhabism into play. ● There was what is called the ‘Petrodollar Islam’. ● There was an opportunity as the US fully backed radical Islamist ideology. By the beginning of the 21st century, more than 30,000 Islamist fighters were roaming around the world and self-radicalised youth from Europe had begun to voluntarily join their ranks. The growth of Salafism and Wahhabism provided the ideological backbone for global Islamism terrorism. Nodal agencies were created to distribute funds to religious missions and cultural centres in almost 60 countries, often promoting a specific interpretation or strain of Saudi-style Islam. Saudi Arabia used media platforms, such as satellite television and online content, to disseminate its religious message and promote the Salafi-Wahhabi teachings. Wahhabism—the conservative branch of Sunni Islam founded by the 18th century puritanical Islamic theologian Muhammad ibn Abd al-Wahhab, has been a subject of significant debate in discussions of global jihad. While it's important to note that Wahhabism is a diverse movement with various interpretations, certain strains of Wahhabi thought have been linked to extremist ideologies and acts of violence. Supported by the U.S., Pakistan, and funded by Saudi Arabia, the Islamist extremists inspired by Wahhabism and its various offshoots would later become the core of various militant Islamist organisations. Here are two key factors that have clearly contributed to the ideological linkages between Wahhabism and global jihadism: Ø Wahhabism emphasizes a strict adherence to what it perceives as the original and purist form of Islam, rejecting many practices and beliefs that have developed over time. This puritanical approach consequently led to a sense of religious superiority and a desire to purify and purge the Islamic world of perceived deviations and interpolations. Ø Saudi Arabia's role in the spread of Islamist movements: The key factors contributing to Saudi Arabia's role include Salafist-tinged Islamic traditions which were massively propagated against the Sufism-tinged local Muslim traditions, at least from the 14th century downwards. Thomas Friedman, famous New York Times Columnist, interviewed Crown Mohammad bin Salman (MBS) in 2017 in which he was reported to have said: “we are restoring Islam and not reinterpreting it. He further said our biggest tool is the Prophetic practices (Sunnah). Clearly it was earlier influenced by the rigid Salafi-Wahhabi interpretations and thus MBS might mean that he is now seeking to purge Saudi Islam of its Wahhabi strain and go back to the pre-Wahhabi era. As a result, in 2018, in a bid to liberalise Islam, the current Saudi ruling dispensation allowed the following reforms in the Saudi social practices: Ø Doing away with gender segregations. Ø Allowing art, cinema and music. Ø Ladies can now drive cars and move without male guardians. Ø Doing away Abya (black cover) is permissible in public places now. The Book Chapters include: Chapter 1 on Wahhabism, as ideological source of Global Jihad, Chapter 2 on Sectarian Fault Lines and the Future of the Middle East. Chapter 3 on Rise of Shia Crescent, Chapter 4, Tale of two Rival States: Iran and Saudi Arabia, and Chapter 5 on the radicalization of Muslim youth in Europe and America. Chapter 6 is titled “Internet of Jihadi Mobilization”, while Chapter 7 discusses the evolution and expansion of Islamic state (IS). In conclusion, Chapter 8 relies on the “Revival of Sufism” which is portrayed as a wide amorphous movement, practiced both in Sunni and Shia traditions. In the concluding part of the book, the author details the various global and local Sufi Orders and their offshoots and branches as inclusive traditions of ‘mystical Islam’, and their role and perspective to restore peace and harmony in the Muslim societies including in India, especially in Kashmir. It highlights how, during the 15th and early part of the 16th centuries, the Bhakti and Sufi saints worked together in India and provided a common platform on which people belonging to various religions, castes, sects and creeds could meet, interact and understand each other. Thus, Sufism played a crucial role in bridging the gap between Hinduism and Islam in India, fostering a shared spiritual space where both traditions could coexist and learn from each other. Indian Sufi mystics and scholars like Dara Shikoh and Malik Muhammad Jaisi took a deep interest in Sanskrit and Hindi literature and explored the Vedantic philosophy. The Bhakti songs of the Vaishnavite saints, written in Hindi, touched the hearts of India Muslim mystics and Sufis more than Persian poetry. The book has also briefly discussed the teachings of prominent Rishi-Sufi saints of Kashmir like Sheikh ul Alam Noor-ud-Din Noorani, also referred as Nund Rishi RA. In Kashmir, the book notes, ‘Aurad-ul-Fatiha’ has been chanted in the mainstream mosques since the 14th century during the time when Central Asian Sufi saint Mir Syed Ali Hamdani landed in the valley as founder and key proponent of Kashmiri Sufism. He introduced an anthology of Quranic verses and prophetic invocations as chanting in the local mosques. They are quite similar to temple chanting. He also introduced ‘Dua-e-Subh’, a silent morning prayer which is similar to certain meditative practices in Buddhism. The valley of Kashmir is often referred to as “Pir Vaer” or “Rishi Vaer,” meaning the Valley of Saints, highlighting the significant role of Sufi saints in shaping Kashmiri culture. The Kashmiri Sufi orders, except for the indigenous Rishi order, have their origins in Iran and Central Asia. The Rishi order is a unique and indigenous Sufi tradition that originated in the early Islamic era of Kashmir. It is deeply rooted in the local culture and has played a significant role in shaping the spiritual and social fabric of the region. Many Sufi practices were drawn from Hinduism keeping the Islamic origin and essence. Unlike other Sufi orders that have their origins in Iran or Central Asia, the Rishi order is native to Kashmir. It integrates elements of local traditions and Hindu mysticism, making it distinctively Kashmiri. The most notable saint of the Rishi order—Sheikh Noor-ud-Din Wali Nund Rishi RA— composed what is called “Qur’an-e-Kashmiri” or “Kalam-e-Shaikhul Alam”. His teachings emphasize simplicity, piety, and service to humanity. He was inspired by Lal Ded also called Lalleshwari (1320-1392), a revered female mystic poet of the Shavite origin, also closely associated with the Rishi-Sufi tradition. The Rishi order in Kashmir thus focuses on asceticism, meditation, and a deep connection with the divine and nature. It promotes values of love, compassion, and communal harmony, transcending religious and social boundaries. The teachings of the Rishi saints have left a lasting impact on Kashmiri culture, influencing local poetry, music, and art. Their emphasis on peace and coexistence continues to resonate in the region. ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/books-documents/fault-lines-faith-apocalyptic-1979-implications-muslim-world/d/135092 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

Like A Musk Deer, We're Oblivious of the Power and Presence of Love Within

By Sumit Paul, New Age Islam 8 April 2025 "We Live in A World Where We Have to Hide to Make Love, While Violence Is Practised in Broad Daylight." John Lennon's aforementioned quote flashed through my mind when I read in a Bangla daily that the relatives of an unmarried couple barged into a hotel room and brutally attacked them. Both are admitted to a hospital in a precarious condition. Moralists may say that they were attacked because they were making love despite not getting married. Who has made these partisan morals? Making love is immortal to these goons but violence is a moral act! This highlights the unfortunate reality of our society. Lennon's words shed light on the paradoxical nature of our world, where expressions of love and affection are often silenced or concealed, while acts of violence and aggression persist openly. This quote provokes contemplation on the skewed moral values of our society, questioning why love, a fundamental emotion that should be celebrated, is subjected to repression and secrecy. Meanwhile, violence, a destructive force, continues to be casually accepted and witnessed without outrage. Lennon's statement serves as a reminder of the need to shift our priorities, promoting love and acceptance over violence and hatred in order to create a more harmonious and compassionate world. Why has love become so loathsome in these times and violence so valued? It matters not who you love, where you love, why you love, when you love, or how you love. It matters only that you love. Love transcends any external factors such as the identity of the person you love, the place where that love blossoms, the reasons behind it, the timing of its existence, and even the way it is expressed. Ultimately, what truly matters is the presence of love itself. This message encourages us to embrace love in all its forms and to cherish the connections we make, reminding us that the power of love is limitless and can bring joy, fulfilment, and unity to our lives. Love, in all forms, has gone out of our hearts and violence has entered. Like a musk deer, we're oblivious of the power and presence of love within. We've got this gift of love, but love is like a precious plant. You can't just accept it and leave it in the cupboard or just think it's going to get on by itself. You've got to keep watering it. You've got to really look after it and nurture it. Love is not something we can take for granted or expect to flourish on its own. Instead, we must actively tend to it, just as we would water and look after a plant to ensure its growth. Love, like a plant, requires attention, effort, and continuous nourishment to thrive and flourish. These words serve as a reminder that cultivating and maintaining love requires active dedication and responsibility from both parties involved. Love and violence can never gel, though love and hatred can at times. It's time to embrace and spread just love regardless of the nature and type of love. عشقکافیاست (Ishq Kaafi Ast), 'love is enough', to quote Persian mystic Jami. ----- 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/musk-deer-power-presence-love/d/135087 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

Shaykh Abdul Quddus Gangohi: A Sufi Scholar’s Legacy in South Asia

By Adnan Faizi, New Age Islam 8 April 2025 Shaykh Abdul Quddus Gangohi (1456–1537) Was an Influential Sufi Scholar, Poet, And Spiritual Leader in The Sabiri Branch of The Chishti Order. His Persian Poetry and The Book Maktubat Quddoosiya Were Key in Shaping Sufi Ideas in South Asia. He Focused On Divine Love, Tolerance, And Inner Spirituality, Which Made a Lasting Impact On Islamic Spirituality. Main Points: 1. He was a key figure in the Sabiri branch of the Chishti order, emphasizing self-purification and divine love. 2. His collection of letters provided spiritual guidance, ethical teachings, and interpretations of mystical concepts. 3. He taught unity of existence and believed that love (ʿešq) was the best spiritual path. 4. Writing as “Alakh-Das,” he composed Persian and Hindi poetry, bridging linguistic and cultural gaps. 5. He advised rulers like Ibrahim Lodi, highlighting the role of Sufis in medieval Indian society. ----- Birth and Early life Shaykh Abdul Quddus was born in 860 AH (1456-1457 CE) in Rudauli, now in Uttar Pradesh, India. His family was deeply religious and scholarly, linked to Imam Abu Hanifa. His father, Shaykh Muhammad Ismail, was a respected scholar. The family had moved from Ghazna to Delhi before settling near Rudauli. As a young boy, Abdul Quddus showed a strong interest in religious studies. Initially, he studied traditional Islamic sciences, but he soon turned to Sufism for a deeper spiritual connection. He found guidance from Shaykh Muhammad, the grandson of Shaykh Ahmad Abdul Haqq, who introduced him to the Sabiri branch of the Chishti order. To strengthen his connection to Sufi practices, he married Shaykh Muhammad’s sister. Spiritual Journey and Teachings After joining the order, Abdul Quddus spent seventeen years focusing on spiritual practices and meditation near Rudauli. He practiced inverted prayer (Namaz-e- Makoos) and supreme meditation (Soltaan-e Zikr), advanced Sufi methods for self-purification and understanding the divine. He aimed to go beyond the physical world for spiritual enlightenment. He believed in Wahdat Ul-Wujood (unity of existence), meaning all creation reflects the Divine. He taught that love Ishq) is the best spiritual path and urged followers to seek God through selfless devotion rather than just rituals. His teachings emphasized: Inner spirituality over outside rituals Love and tolerance as crucial values Personal experience with the Divine Self-purification as the path to enlightenment His followers saw him as a wise and humble spiritual guide. Writings and Literary Contributions Shaykh Abdul Quddus was known for his Persian poetry and spiritual letters. His notable work, Maktubat Quddoosiya, is a collection of letters to his students and other scholars. These letters cover: Spiritual discipline and ethical behaviour The role of a Sufi master in guiding students Interpretation of mystical concepts Thoughts on political and social issues of his time His Persian poetry explored themes of divine love, unity, and longing for God. Writing as “Alakh Das,” he also produced poetry in Hindi, bridging linguistic and cultural gaps. His works are still studied for their rich insights and poetic beauty. Political Engagement and Historical Context Shaykh Abdul Quddus lived during significant changes in India, including the fall of the Delhi Sultanate and the rise of the Mughal Empire. Sufi leaders often mediated between rulers and the public. In 1526, Sultan Ibrahim Lodi sought his blessings before the First Battle of Panipat, which resulted in the end of the Lodi dynasty and Mughal rule under Babur. Although he did not engage in politics directly, his spiritual influence was acknowledged by rulers and common people. His interactions with Mughal emperors and regional sultans demonstrate the significant influence Sufi scholars had on governance and society during his era. Death and Enduring Legacy Shaykh Abdul Quddus Gangohi died on 23 Jumada al-Thani 944 AH (28 November 1537 CE) in Gangoh, Uttar Pradesh, where his shrine is still a pilgrimage site. His students continued to spread his teachings, ensuring his enduring influence on Sufi practices in South Asia. His focus on love, self-purification, and spiritual awakening continues to inspire people worldwide. His writings remain a significant source of Sufi knowledge, and his legacy lives on in those who pursue the mystical path of divine love. ---- 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/shaykh-quddus-gangohi-sufi-scholar-south-asia/d/135086 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Is 'Kafir' a Faith-Neutral Word? A Response to Ghulam Mohiyuddin

By Naseer Ahmed, New Age Islam 7 April, 2025 Introduction: The Challenge of Misunderstanding The term kafir has long been a point of contention, misused and misrepresented by both external critics and internal misinterpretations. It has been weaponized, distorted into a tool of division and hostility, far removed from its original, nuanced Quranic meaning. In an era where the complexities of language and faith are often oversimplified, the time has come to reclaim the true meaning of kafir—to restore it to its rightful place as a concept of moral rejection, not a sectarian slur. The Quran speaks with clarity, and it is our responsibility to ensure that its message is neither lost nor twisted. This is not merely an academic exercise; it is a moral imperative to understand and proclaim the truth as revealed in the Quran, unapologetically and with unwavering conviction. 1. Definition: ‘Kafir’ as the Quran Uses It The term ‘Kafir’ is a verbal noun derived from the Arabic root k-f-r, which at its core means to cover, conceal, or reject. The Quran uses the word consistently to describe someone who rejects something—often Truth (Haqq), God, Revelation, or Guidance. This means the term does not inherently denote religious identity. The Quran uses it for a variety of contexts: rejecters of Allah, His Signs, the Hereafter, His Messengers, and even of false gods (e.g., in verse 30:13, where those who turn away from their false gods are described as 'Kafiruna' in them). It also uses the verb form of kafara to describe God Himself in a positive sense: "...and blots out (yakfir) from us our iniquities" (3:193). Thus, the term depends not on who is rejecting or what is being rejected, but on the act of rejection itself. The context in each case determines what is being rejected and whether the rejection is righteous or blameworthy. A Muslim rejecting false gods is just as much a kafir (rejecter) as a polytheist rejecting the Quran. 2. The Problem Is Not the Word, but Its Abuse Ghulam Mohiyuddin is correct that the term has often been used wrongly—as a slur, a sectarian weapon, or an excuse for violence. Sunnis calling Shias kafir, extremists branding everyone outside their narrow worldview as kafir—these are indeed abusive uses. But the solution is not to discard the word altogether. If we discarded every term corrupted by misuse, we would lose half the vocabulary of religion and ethics. We don’t abandon the word jihad just because extremists misused it. We clarify its true meaning. The same goes for kafir. To discard it would be to abandon the very clarity the Quran provides on the nature of rejection, hypocrisy, and disbelief—concepts essential for any moral framework. 3. Discarding the Word Is a Grave Error To suggest we should “discard the word” kafir is not only intellectually lazy, but deeply dangerous. It amounts to an admission of guilt for a crime we haven’t committed, and opens us to charges of hypocrisy—as if we are trying to cover up (kuffara) what our scriptures actually say to deceive others. It also sets a dangerous precedent. If we jettison Quranic terms to appear more palatable to critics, we whet the appetite of Islamophobes who will only be emboldened to demand more: "Now give up jihad, now disown Sharia, now abandon hijab, now stop praying in Arabic…" Ghulam Mohiyuddin is, perhaps unwittingly, doing exactly what our detractors want: making us disown our own religion step by step under the guise of modern sensitivity. To discard the term kafir now is not merely a compromise—it is an act of strategic self-destruction, laying ourselves open to further attacks and demands. It will not satisfy the enemies of Islam, but embolden them. They will find a problem with everything Islamic and make us reject it altogether. I suspect that this is precisely the goal of the hypocrites also. We must not fall into that trap. The solution is not appeasement but education—to make clear the Quranic use of the word, acknowledge how our scholars distorted it, and reclaim its rightful, faith-neutral meaning. 4. Let the Quran Speak for Itself A plain reading of the Quran shows that kafir is not a slur or a blanket label for non-Muslims. It is a description of behaviour—of rejection, denial, and covering up of truth. It is sometimes even used for believers in specific contexts, such as those who act hypocritically, behave with ingratitude, or disobey divine guidance. Importantly, the Quran does not label every polytheist or disbeliever as a kafir. Many among the mushrikin (polytheists) and the People of the Book are never called kafir unless they actively reject, oppose, or conceal the truth. In fact, some polytheists are shown mercy and protection (e.g., 9:6), and some disbelievers are described neutrally depending on their actions or openness. Examples where kafir is applied even to those who believe: (2:254): The kafirun and zalimun are believers who fail to spend from Allah’s provisions—they are ingrate rebels. (2:264): The kafirin are those who give charity for show and do not believe truly in Allah or the Last Day. (4:37): The kafirin are misers who hide God’s bounties, within a passage still addressing believers. (3:130-131): Believers who devour usury are told to fear the Fire prepared for the kafirin—indicating that those who act unjustly are treated as kafirin by their deeds. 5. Proof that All Disbelievers Are Not Kafir All dawah (invitation to faith) in the Quran is directed at those who are open to listening—not those who have already rejected with hostility (Kafirun). In Surah Al-Kafirun, the Prophet is instructed to say to the hostile rejecters (Kafirun) among the mushrikun, “To you be your religion, and to me mine” (109:6). This signifies a closure of dialogue—not with all polytheists, but with those among them who had already become Kafirun through persistent and hostile rejection. And yet, the Prophet continued to preach to other mushrikun—those who were not openly hostile, nor had made a final decision to reject. This shows that not every disbeliever was a kafir in Quranic terms. Consider also verse 2:6: “As to those who reject Faith (kafaru), it is the same to them whether you warn them or do not warn them; they will not believe.” If every disbeliever were automatically a kafir, then this verse would render dawah meaningless: "no disbeliever will ever believe." But that is not what the Quran teaches. The verse specifically refers to those who have consciously and decisively rejected faith—the true kafaru. This again proves that kufr is a conscious and final act of rejection, not a default label for all non-believers or non-Muslims. Thus, the Quran’s use of kafir is based purely on action and intent, not on religious identity. By reclaiming this Quranic clarity, we not only preserve the integrity of the scripture, but also disarm those who use the word to divide, abuse, or persecute. 6. The Way Forward The Quran is not veiled in ambiguity. Its message shines with unparalleled clarity for those who approach it with sincerity and openness. The issue is not with the word kafir—the issue lies in what we have allowed others to distort it into. The problem is not the Quran that needs defending, but our own commitment to it that must be reasserted. Let us be unyielding in our resolve: Kafir is not a sectarian weapon. It is not a term of division, degradation, or destruction. It is a profound moral concept, a marker of rejection—an act, not an identity. To reduce it to a tool of dehumanization is to betray its divine purpose. To abandon it now, in the face of external pressure or self-doubt, is to abdicate our responsibility—not just to our faith, but to our very selves. It is an admission of defeat to those who seek to warp our beliefs for their own agendas. It is an act of self-surrender to those who wish to see Islam not in its pristine form, but as a distorted reflection of their narrow worldview. This is a surrender we cannot—and must not—allow. What must be relinquished is not the Quranic word, but the perversion of it. What we must reject is not the language of truth, but the falsehoods that have been imposed upon it. If the word kafir has been wielded to harm, let us now wield it to restore. Let us reclaim its rightful, context-bound meaning—a meaning that is determined by action, intention, and truth, not by sectarianism or prejudice. We are not the problem. The Quran is not the problem. The problem is the misapplication of both. The solution does not lie in retreat or appeasement—it lies in a bold reclamation of the very principles that have been lost to ignorance. We must educate, not apologize. We must clarify, not conceal. We must stand firm, with conviction and wisdom, unwavering in our commitment to the true message of Islam. The time for hesitance is gone. The time for assertion, for clarity, for unrelenting courage has arrived. We must no longer cower in the shadows of doubt. We must declare our faith—not meekly, not apologetically, but with the confidence and dignity that comes from knowing the truth. Let the Quran speak for itself. Let it resonate in every corner of the world, unhindered by the distortions of those who seek to undermine it. And let us, the true followers of this noble revelation, stand resolute in its defence. We do not seek to please our critics. We seek only to live the truth, to speak the truth, and to be the truth in all that we do. ---- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/responding-kafir-faith-neutral-word/d/135084 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Is Kafir a Faith-Neutral Word?

By Ghulam Mohiyuddin, New Age Islam 7 April 2025 In modern times, no sane person really cares what the word Kafir means. It is used only as a swear word, e.g. by Sunnis and Shias calling each other Kafir, or by ISIS or Taliban calling us Kafir. Its most common connotation is a rejecter of Islam, hence to call it "faith-neutral" is sheer hypocrisy on our part. It may occasionally have been used in a faith-neutral way but, as it is commonly understood, it is not a faith-neutral word. If the word means rejecter, or unjust, or ungrateful, or oppressor, let us use those words because they are clear about their meaning, and stop using the word Kafir which only sows’ confusion. Should a religion fall to the level of using such a derogatory word to describe other human beings? If a word still begs for definition some 1500 years after it was used in the Quran, it means we are uncomfortable with the word, and each generation finds a new reason as to why the word requires a new definition. Some people say that one of the reasons why Hindus hate us is because we call them, or have called them, Kafirs, and that if we clarified the meaning of the word Kafir, it would improve Hindu-Muslim relations. The days when Hindus were hurt by whatever we called them are long gone. Now we have to worry about what they will call us next. Their anger now is not about being called Kafirs but about love-jihad, about Hindu temples being erased to build mosques, about cow-slaughter, about Aurangzeb and about jihadists and Pakistan-sympathizers. We should discard the word Kafir because it does not go well with the religion of peace and love, and not in order to appease anyone. Islam today has many other serious issues to worry about and to discuss, so let us give the word Kafir a decent burial. Related Articles: Who Is A Kafir In The Quran-Part 1 – Kafir and Mushrik and Idolater Are Not Synonyms Who Is A Kafir In The Quran-Part 2 - Muslim– Non-Muslim Relationship Who Is A Kafir In The Quran-Part 3 - Why Kufr Is A Relative Concept While Shirk and Idol Worship etc. Have Fixed Meanings Who is a Kafir in the Quran-Part 4 - Defining Kufr Who is a Muslim in the Quran? ----- Ghulam Mohiyuddin is a retired psychiatrist. URL: https://www.newageislam.com/debating-islam/kafir-faith-neutral-word/d/135076 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

Not All Disbelievers Are Kafir: A Quranic Perspective

By Naseer Ahmed, New Age Islam 7 April, 2025 (This article, along with two more, have been generated with the assistance of ChatGPT based on a single discussion. For a more detailed analysis and the foundational discussion behind these articles, you can access the full chat at the following link: https://chatgpt.com/share/67efef4a-b474-8006-aec7-9b4b93c82ceb Readers are encouraged to explore the chat, raise any questions or doubts, challenge my conclusions, and share their findings if they successfully rebut my arguments or identify any discrepancies or errors.) The assumption that all non-Muslims are Kafir is a widespread misconception that has led to intolerance, misunderstanding, and misrepresentation of the Quran’s message. A careful study of the Quran shows that not all disbelievers (those who do not follow Islam) are Kafir, and not all Kafirs are necessarily disbelievers in the theological sense. This article explores the distinction and its implications for interfaith understanding and universal justice. The Quran Does Not Equate Disbelief with Kufr The term Kufr originates from the root K-F-R, meaning “to cover” or “to reject.” While disbelief in Islam can sometimes be a form of Kufr, the Quran distinguishes between those who reject knowingly and those who simply follow their own faith without enmity. 1. The Quran Uses ‘Kafir’ for Those Who Reject, Not Merely Disbelieve o 3:86: “How shall Allah guide a people who committed Kufr after they had believed and bore witness that the Messenger is true, and clear proofs had come to them?” o This verse applies Kufr to those who had knowledge of the truth yet rejected it, rather than all non-Muslims. 2. Believers from Other Faiths are Not Called Kafir o 2:62: “Surely, those who believe, and those who are Jews, and the Christians, and the Sabians—whoever believes in Allah and the Last Day and does righteous deeds—shall have their reward with their Lord. No fear shall come upon them, nor shall they grieve.” o This verse affirms that sincere followers of other faiths can attain divine reward, contradicting the idea that all non-Muslims are Kafir. 3. Kafirun in Surah Al-Kafirun are not all disbelievers (Mushrikun) but a specific subset—those who have firmly rejected belief and will never accept it, no matter what. The evidence for this includes: o The tone of finality – The repeated declarations in Surah Al-Kafirun (e.g., nor will you ever worship what I worship) indicate that these individuals will never believe, not just that they don't believe at that moment. o Historical context – The Surah was revealed early in Mecca, yet the Prophet continued preaching to the general Meccan population for nearly a decade after its revelation. If Kafirun simply meant all disbelievers, this Surah would have signaled the end of Da'wah to them, which did not happen. o Identified individuals – The Surah can be linked to prominent figures like Abu Jahl, Walid ibn Mughayrah, and Abu Lahab, who were not just disbelievers but active and persistent enemies of Islam. These men were not merely unconvinced; they had made a deliberate and permanent rejection of faith. o Distinction between Mushrikun and Kafirun – If Kafirun referred to all Mushrikun, then there would be no reason for the Prophet to continue preaching to them. However, since he did, this shows that not all Mushrikun were Kafirun. Some among them were still open to guidance, while others had permanently sealed their hearts against belief. 4. • Da’wah Is Not Futile Among All Disbelievers o If Kafir meant "disbeliever," then 2:6 ("Whether you warn them or not, they will not believe") would imply that Da’wah to any disbeliever is pointless. However, Da’wah is done for disbelievers, proving that "Kafir" is a subset—specifically those who reject truth knowingly and stubbornly. Examples of Non-Muslims Who Were Not Kafir The Quran makes distinctions among non-Muslims, showing that some were friendly, just, and sincere, despite not following Islam. 1. The Najran Christians o The Prophet (PBUH) engaged in respectful dialogue with the Christian delegation from Najran. The Quran does not call them Kafir, but rather refers to them as “People of the Book” (Ahl al-Kitab). 2. The Quran Praises Righteous Jews and Christians o 3:113-114: “They are not all the same. Among the People of the Book is a group standing in obedience, reciting Allah’s verses during the night and prostrating. They believe in Allah and the Last Day, enjoin good, forbid evil, and hasten to good deeds.” o These people, though not Muslims, are described as righteous, proving that disbelievers are not automatically Kafir. Who Are the Kafir in the Quran? 1. Those Who Reject Despite Knowing the Truth o 2:89: “And when there came to them a Book from Allah, confirming what was with them, they rejected it, though they recognized it.” o Kufr here applies to those who rejected truth knowingly. 2. Those Who Oppress and Hinder Others from the Truth o 2:254: “And those who commit Kufr, they are the oppressors.” o Kufr is linked to oppression, not merely disbelief. 3. Those Who Break Their Oaths and Engage in Deception o 5:13: “But because they broke their covenant, We cursed them.” o Kufr is applied to those who violate agreements and act unjustly. The Implications of This Understanding 1. Many Non-Muslims Are Not Kafir o If a person follows another faith sincerely without hostility toward Islam, they are not Kafir in the Quranic sense. 2. Muslims Can Also Commit Kufr o A Muslim who is ungrateful, unjust, or rejects moral truth can commit Kufr, even if they identify as a believer. 3. Interfaith Harmony Is Possible o Recognizing that Kufr is an action, not a label, allows Muslims to engage in respectful dialogue with people of other faiths without assuming they are condemned. Conclusion The Quran does not label all non-Muslims as Kafir. Kufr is an act of rejection, often linked to injustice or arrogance, rather than a fixed identity based on faith. This distinction is crucial in promoting a more inclusive, just, and Quranic understanding of the world. Recognizing that not all disbelievers are Kafir allows for greater interfaith respect and a universal approach to morality based on the Quran’s principles of justice and sincerity. Also Read: The Meaning of Kufr in the Quran: A Faith-Neutral Perspective ---- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/disbelievers-kafir-quranic-perspective/d/135075 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

Intelligence Vs Consciousness

By Sumit Paul, New Age Islam 7 April 2025 This refers to, “AI Can Detonate Itself: Yuval Noah Harari Issues a Stark Warning About AI's Growing Autonomy." At the moment, AI has intelligence but doesn't have consciousness. Even if it has some degree of consciousness, it's in the nascent stage. The moment AI's consciousness will be on an even keel with its intelligence, it might prove to be a Frankenstein to human civilization. Now the question is: What's more valuable - intelligence or consciousness? One must consider both qualities in the context of our world. Intelligence can be defined as the ability to acquire and apply knowledge, while consciousness is defined as a state of being aware of one's existence and environment. While intelligence is certainly an important asset for one to possess, it's not necessarily essential for one's happiness or wellbeing. In contrast, consciousness can be argued to be a more valuable asset as it allows an individual to be aware of the world around them and to live a more meaningful and fulfilling life. Inevitably, each individual will come to their own conclusion as to which quality is more valuable. Intelligence is the ability to solve problems, and consciousness is the ability to feel things and have subjective experiences. Intelligence is the ability to solve problems using knowledge and logic. It underlies our capacity to think, remember and learn. Consciousness, on the other hand, enables us to feel things and have unique experiences that cannot be reduced to purely objective facts. It includes sensations, emotions and memories, as well as our ability to be aware of ourselves and the world around us. Together, intelligence and consciousness form the unique and powerful Mind. Coming back to Harari's apprehension that AI can detonate itself, well, if we endow AI with consciousness or let consciousness develop on its own, AI will eventually emerge as a potential rival to humans. But consciousness (Chetna, Anubhooti or Ehsaas) is an evolutionary process. It's far deeper and much more nuanced than intelligence. Millions of years are required for the evolution of consciousness. We all will have gone by that time. AI will need free will and volition to detonate itself because the free wall is integral to (human) consciousness. This doesn't appear to happen anytime soon. Yet, we must take all pre-emptive measures so that AI shouldn't become our master. Remember, techno-humanism aims to amplify the power of humans, creating cyborgs and connecting humans to computers, but it still sees human interests and desires as the highest authority in the universe. Don't allow machines and gadgets to take over humans. ----- 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/intelligence-consciousness/d/135074 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

Optimism in The Air After Modi-Yunus Meet in Bangkok

By Nava Thakuria, New Age Islam 7 April, 2025 The people of India woke up to an impressive one-to-one meeting between Prime Minister Narendra Modi and Bangladesh interim government chief Professor Muhammad Yunus during a Bangkok summit. Both the south Asian leaders had a warm discussion on the side-line of 6th BIMSTEC assembly in the Thai capital city on 4 April 2025. The Bay of Bengal Initiative for Multi-Sectoral Technical and Economic Cooperation had earlier summits in Bangkok (2004), New Delhi (2008), Naypyidaw (2014), Kathmandu (2018) and Colombo (2022). Came to exist since June 1997, the BIMSTEC comprises member-countries namely India, Bangladesh, Nepal, Bhutan, Sri Lanka, Thailand and Myanmar. PM Modi had a one-to-one discussion with Prof Yunus for the first time after the lone Nobel laureate of Bangladesh took charge of the caretaker government in Dhaka following a massive student-led movement compelled sitting Prime Minister Sheikh Hasina to resign and flee on 5 August last year. Professor Muhammad Yunus And Narendra Modi ----- Prof Yunus raised the issue of Hasina’s extradition as she faces hundreds of cases lodged against her along with a number of Awami League leaders in their home country. Incidentally the deposed premier Hasina arrived in New Delhi for a temporary shelter and the consecutive fourth time premier of the Muslim majority nation continues to stay somewhere in the national capital city. Referring to the UN agency’s fact-finding report on serious human rights violations and abuses (committed by Bangla security forces and Awami League activists in 15 July-5 August 2024 period), Prof Yunus asserted that no less than 1,400 protest-related deaths took place in the monsoon revolution. He also brought the issue of Hasina’s provocative statements which unnecessarily created confusion in Indo-Bangla relations to PM Modi’s attention. The issue of border killings and sharing of water from Teesta river also surfaced in the discussion that lasted for around 40 minutes. On the other hand, PM Modi highlighted the issue of atrocities on minority people including the Hindus in Bangladesh and hoped that the Yunus administration would thoroughly investigate all those incidents. He also insisted on maintaining the border secured and reiterated India's support for a democratic, progressive and comprehensive Bangladesh. The exchange of words between them was candid, productive and constructive with mutual respect to each other, where Prof Yunus commented that Bangladesh deeply values its relationship with India. The deep-rooted friendship between the two countries is founded on intertwined histories, geographical proximity, and cultural affinity. Bangladesh remains thankful for the unwavering support of the government and people of India during its most challenging time in 1971. As Bangladesh assumes chairmanship of BIMSTEC, Prof Yunus sought the support of India for a free trade agreement among the seven member-nations. “Yunus-Modi meeting a positive step”, said the headline of an editorial published by a Bangladesh national newspaper. The Yunus-Modi meeting, the first in-person engagement in the last seven months, came as a positive sign for improved ties between Bangladesh and India relationship, which was strained since the political changeover in August (resulting in the ouster of Hasina), observed the Dhaka-based influential newspaper The Daily Star. “Yunus and Modi have known each other for a long time, and Yunus's presentation of the picture of the two leaders from 2015 to Modi must have been a reminder of the cordial relationship that exists between them. This perhaps opened the doors for the candid dialogue that followed. Both sides were forthright in sharing their concerns and acknowledged the importance of the historic, cultural, and trade links between the two countries,” added the editorial. Though the meeting did not offer immediate solutions for any problems that exist between the two nations, it undoubtedly launched a dialogue, which, we hope, will result in follow-up steps. This is especially crucial for Bangladesh as a lower riparian country, as the Ganges Water Treaty is soon to expire, and the Teesta Water Treaty has seen no headway for years. We also hope that, following this meeting, the negative discussion in the Indian media regarding Bangladesh will stop. Given the importance of a strong India-Bangladesh tie, realism must set in our bilateral relations, and insensitive rhetoric of all sorts should be avoided. Dialogues with our Indian counterparts should be fact-based and realistic, leading to decisions that mutually benefit both parties. We hope that both governments will strive to build a win-win relationship between the two neighbours, concluded the editorial. In his formal speech at the summit, Prof Yunus reiterated that Bangladesh will go for national elections very soon once their political parties agree to accept a minimal reform in various administrative, financial, electoral and judicial systems with assurances that the winning representatives in Jatiya Sansad (National Assembly) will continue pursuing the reform process. He believes that Bangladesh needs a major reform in various sectors including civil & police administration, anti-corruption departments, financial institutions, judicial and electoral system. The caretaker government had already directed the responsible authorities to prepare for the polls. Meanwhile, many political parties including Bangladesh Nationalist Party, Bangladesh Jamaat-e Islami, newly-formed National Citizen Party (NCP) etc submitted their opinions to the National Consensus Commission. However, Hasina's party is not in the scene and it’s difficult to guess if their candidates would be allowed to participate in the elections. ----- Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://www.newageislam.com/current-affairs/optimism-modi-yunus-bangkok/d/135081 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 Meaning of Kufr in the Quran: A Faith-Neutral Perspective

By Naseer Ahmed, New Age Islam 5 April, 2025 (This article, along with two more, have been generated with the assistance of ChatGPT based on a single discussion. For a more detailed analysis and the foundational discussion behind these articles, you can access the full chat at the following link: https://chatgpt.com/share/67efef4a-b474-8006-aec7-9b4b93c82ceb Readers are encouraged to explore the chat, raise any questions or doubts, challenge my conclusions, and share their findings if they successfully rebut my arguments or identify any discrepancies or errors.) The term Kufr has been widely misunderstood and misrepresented in Islamic discourse. Traditional interpretations often equate Kufr with disbelief, leading to a binary worldview that classifies all non-Muslims as Kafirs. However, a closer examination of the Quran reveals a more nuanced and faith-neutral definition of the term. This article explores the Quranic meaning of Kufr and its implications for a universal understanding of the text. The Literal Meaning of Kufr The word Kufr in Arabic originates from the root K-F-R, which means "to cover" or "to conceal." In pre-Islamic usage, it referred to farmers covering seeds with soil. The Quran retains this core meaning of concealment or rejection in different contexts. Different Meanings of Kufr in the Quran The Quran uses Kufr in several distinct ways: 1. Rejection of Truth (3:86, 2:89): o Kufr is often associated with rejecting a truth that one has recognized but chooses to deny. o Example: 2:89 - "And when there came to them a Book from Allah, confirming what was with them, they rejected it, though they recognized it." 2. Ingratitude (14:7, 16:83): o Kufr also refers to ingratitude, where one denies blessings or refuses to acknowledge favors. o Example: 14:7 - "If you are grateful, I will surely increase for you; but if you commit Kufr (are ungrateful), indeed, My punishment is severe." 3. Covering Up or Hiding (57:20): o In some cases, Kufr means covering up knowledge or truth, leading to misguidance. o Example: 57:20 - "Like a heavy rain, producing vegetation that pleases the farmers (Kuffar)." Here, Kuffar means farmers covering seeds, not disbelievers. 4. Violation of Covenants (5:12-13): o Kufr is also used in the context of breaking agreements, such as rejecting moral or social obligations. o Example: 5:13 - "But because they broke their covenant, We cursed them and made their hearts hard. They distort words from their places and have forgotten a portion of what they were reminded of." 5. Opposition to Justice and Oppression (2:254, 2:276): o Kufr is sometimes linked to oppression, arrogance, or hindering people from truth and justice. o Example: 2:254 - "And those who commit Kufr, they are the oppressors." Kafir: Not a Synonym for Disbeliever A key misunderstanding arises when Kafir is translated simply as "disbeliever." The Quran applies the term Kafir based on rejection, ingratitude, or opposition to justice, not mere theological disbelief. Consider the following examples: • 3:193: "Our Lord! Forgive us our sins and blot out from us our iniquities (Kufr)." o Here, Kufr is associated with sins, not disbelief. • 30:13: "No intercessor will they have among their partners, and they themselves will reject (Yakfurūna) their partners." o Here, idolaters (who are not Muslims) are called Kafirs to their own deities, proving that Kufr is an act of rejection, not a fixed religious identity. • Surah Al-Kafirun (109:1-6): o This chapter addresses a specific group actively rejecting the Prophet’s message. It does not declare all non-Muslims as Kafirs, but rather those who engage in rejection. The Implications of a Faith-Neutral Understanding of Kufr A proper understanding of Kufr has significant implications: 1. Not Every Non-Muslim is a Kafir: o Many non-Muslims may never have encountered true Islam or may follow their faith sincerely without hostility. They are not "concealing" or "rejecting" any truth knowingly. 2. Muslims Can Also Be Kafirs: o A person who oppresses others, rejects moral obligations, or is ungrateful for blessings can commit acts of Kufr, regardless of their faith label. 3. Kufr is an Action, Not a Permanent Identity: o Since Kufr is an act of rejection, a person can commit Kufr in one aspect while being righteous in another. Conclusion The Quran presents Kufr as an act of rejection, covering, or ingratitude rather than a label for non-Muslims. The misuse of the term has fuelled sectarianism, extremism, and misunderstanding. By recognizing the true Quranic meaning of Kufr, we move towards a more inclusive, justice-oriented, and faith-neutral understanding of the Quran’s message. In the next article, we will explore how not all disbelievers are Kafir, further dismantling misconceptions about the Quran’s universal moral framework. ---- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/kufr-quran-faith-neutral-perspective/d/135067 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

Modi’s Visit to RSS Head Office: Is It Sangham Sharnam Gacchami?

By Ram Puniyani for New Age Islam 5 April 2025 The recent visit of Prime Minister Narendra Modi to RSS headquarters in Nagpur and pay homage to RSS founder Dr. K.B. Hedgewar and its second Sarsanghchalak, Madhav Sadashiv Golwalkar elicited great interest all around. The much advertised trip was interpreted by many as a mechanism to strengthen his stature within the RSS combine. The other anticipation was that as this September Modi will be completing 75 years, as per the norms of BJP, Modi should retire. RSS chief Mohan Bhagwat and Prime Minister Narendra Modi ---- There are a couple of other issues due to which it appeared as if the father (RSS) - son (BJP) relations had turned sour. In the wake of 2024 General elections the BJP President J.P. Nadda had stated that now BJP can be totally on its own so it does not need support from RSS. Earlier when BJP was less capable it did need RSS support for electoral mobilization. The second was the arrogance shown by Modi when he announced that he is non biological, directly sent by God for the work on this land. This was perceived by RSS’s Mohan Bhagwat as a sign of inflated ego by Modi. Bhagwat said some people start believing they are superior (Devs) and then they declare themselves as Gods. The Lok Sabha elections saw the decline in the strength of BJP. There is a feeling that RSS did not involve itself with full force in the 2024 Lok Sabha elections. It quickly jumped back for Maharashtra and Haryana elections. As far RSS is concerned barring 1984, when it saw Khalistani movement as a threat to Indian unity, it has always stood by BJP and ensured its rise in electoral power. It is RSS which is the core planner. Its multiple organizations, coordinated by Rashtriya Pratinidhi Sabha (National Representatives Committee) ensure that though they will be pursuing the agenda of their own. These organizations spread the RSS ideology, to glorify the values of the past (Manusmiriti) among different sections of society and spreading hatred against Muslims and Christians as they belong to religions of foreign origin. At the same time, the elections will all put in their might to ensure BJP’s victory. The formation of Bharatiya Jansangh with the help of Shyama Prasad Mukherjee of Hindu Mahasabha and then gradual takeover of BJS by RSS after the demise of Mukherjee, RSS had a full fledged political organization under its belt. The division of labour between RSS, BJP and other progeny of RSS is very clear. The best example of this was seen in the 1980s when VHP began the Ram Temple movement and then BJP took it over to make a National political agenda reaping a rich harvest. The issues raised by RSS are related to past glories, falsified history to promote it and create misconceptions against the religious minorities and weaker sections of society, particularly Dalits, Adivasis and women. Its strength lies in its strong reach to the community through its shakhas (Branches) and other communitarian programs. Though Indian society made a political transition from feudal, colonial to democratic political system, RSS cleverly propagated the principles of caste and gender hierarchy of the times of Kingdoms and feudal society through its shakhas. This was supplemented by various other measures including Ekal Vidylalyas, Vanvasi Kalyan Ashram, Seva Bharati, and Rashtra Sevika Samiti to name a few. Though RSS infiltration into various portals of civic society and political structure of the society has been an ongoing process, with BJP coming to power in the states and then in Centre this has been magnified. Now to add up to Shakhas, it is planning community groups for women, children and old people to keep them under their ideological grip. Recently they organized a picnic in my area. One of the Muslim women wanted to join the same; she was bluntly told that she will become uncomfortable by the type of talks and programs during the picnic. Women going to Rashtra Sevika samiti’s morning shakhas become apparent as you see women walking with the lathi (Baton) in early morning. During the last decade, the BJP rule has implemented the RSS’ Hindu Nationalist agenda of Ram Temple, abolition of Article 370, triple talaq, and NRC. (Waqf Board is already being discussed in Parliament). At a deeper level there is no question of discord between RSS and BJP), at the most some difference in the strategy level to achieve their goal of Hindu Nation. Modi paid tribute to Hedgewar Golwalkar for the path they have shown. What is this path? One is to keep aloof from values of Indian nationalist movement striving for inclusive nationalism with values of Liberty Equality and Fraternity. Two, while they try to disown the Golwalkar’s ‘Threats to Hindu National Muslims, Christians and Communists”, in practice their policies follow this to the last dot. The blatant example of this is the celebration of Eid in the country this year (2025). To begin with one state has shifted it from Gazetted Holiday to optional Holiday, offering Namaz on Roads is being opposed and namajis are being attacked by the police are a common site. Now one cannot offer the same on the terrace of one’s house, so what Golwalkar said has been actualized in the last decade of Modi rule. As far Christians are concerned there are reports that in Orissa now Christians cannot bury their dead easily. In Balasore district “Threats of village boycott for Adivasi Christians by tribal outfit known as Sarna Majhi with misleading claims that Adivasi Christian has no burial right in their village as per Art 13(3) A of Indian Constitution.” (From the fact finding report in Balasore). Modi repeatedly said that India is becoming Viksit (Developed) on inspiration from RSS ideology. As such if we see the international indices of Happiness, Religious Freedom, Press Freedom, democracy and hunger India is witnessing a drastic fall on these indices. The vikas it seems for Modi and his ideology is the plundering of wealth by the few favorites, who flaunt most of the laws to flourish here or leave this country with large booty plundered from banks etc. So what is the similarity between words and deeds? This Nagpur trip had clear-cut political goals and his utterances were more of a show, for the consumption for electoral purposes. URl: https://www.newageislam.com/current-affairs/modi-rss-office-sangham-sharnam-gacchami/d/135066 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

God Is a Dream, A Hope, A Woman, An Ironist, A Father....

By Sumit Paul, New Age Islam 5 April 2025 "God is a dream, a hope, a woman, an ironist, a father, a city, a house of many rooms, a watchmaker who left his prize chronometer in the desert, someone who loves you—even, perhaps, against all evidence, a celestial being whose only interest is to make sure your football team, army, business, or marriage thrives, prospers and triumphs over all opposition." French philosopher Ernest Renan's quote beautifully captures the myriad interpretations and perceptions people have regarding god. Renan portrays god as a multifaceted concept, encompassing various forms and roles. He suggests that god can be seen as a dream, offering solace and inspiration; a hope, providing a source of optimism and motivation. Furthermore, Renan introduces the idea of god as a woman, highlighting the nurturing and compassionate qualities traditionally associated with motherhood. By describing god as an ironist, he implies a sense of divine humour and irony in the workings of the world. Renan then presents god as a father figure, representing guidance, protection, and authority. Additionally, he portrays god as a city, a metaphor for community and belonging. The concept of god as a house with many rooms signifies the inclusivity and diversity of religious beliefs. Furthermore, Renan visualizes god as a watchmaker who has placed an important timepiece in a barren desert, provoking contemplation on the existence and purpose of god amidst the vastness of the universe. Finally, he suggests that god is someone who loves unconditionally, even when evidence to the contrary presents itself. Renan concludes by proposing that god's sole interest is to ensure the success and triumph of various aspects of human life, ranging from sports teams to personal relationships. Ultimately, this quote reminds us of the intricate tapestry of beliefs and perceptions surrounding the concept of god, highlighting the wide-ranging and deeply personal interpretations individuals hold. A deeper analysis of this quote helps us understand the dynamics of faith. Here the point is not the existence or non-existence of god. It's the celebration of varied and myriad understandings and interpretations of god. Every religion and every scripture has its own perception of god. Even the Ahle-Kitab (followers of three Semitic faiths; Judaism, Christianity and Islam) will define god as per their respective faith and think that only their interpretation of god is correct. This sounds so puerile. Renan's idea of god has the Wisdom of Upanishads that contains, Neti Neti (not this, not that): The dynamic of negation and the process of moving towards a more comprehensive understanding through the resolution of contradiction. All the conflicts in the world are because of our audaciously definitive concept of god: The obstinate belief that god is like that only and others shall have to accept this. Once we let our concept of god become fluid and amorphous, the rigidity in our thinking will start waning and we'll become much more accommodative. Pristine Eastern or Oriental consciousness has this fluidity where even the negation of god is perfectly alright and not looked down upon. ------ 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/god-dream-hope-woman-ironist-father/d/135065 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 Quran as a Living Guidance: Unfolding Divine Law Through Time

By Naseer Ahmed, New Age Islam 4 April, 2025 The Book in Loh-e-Mahfooz: The Master Blueprint Using the analogy of a computer program, the Book in Loh-e-Mahfooz serves as the master blueprint of the Universe, encoding the unchanging laws that govern all phenomena—both in the physical world and in human behaviour. Created by Allah before the Universe itself, it functions like an executable program, unfolding creation according to divine decree. The Quran, rooted in these same principles, is a revelation conveyed in human language—like a user manual guiding us to align our lives with our inherent design, encoded in our DNA. It provides moral and spiritual direction for success in both this world and the Hereafter. The teachings of the Quran were revealed experientially, unfolding through the Prophet’s 23-year mission, which encompassed five distinct phases: 1. Weak Minority in a Hostile Society (Meccan Period) – The Prophet and his followers endured persecution without retaliation. 2. Gaining Political Power (Post-Hijra, Legislative Phase) – After migration to Medina, legislative verses were revealed, establishing social, legal, and political frameworks. 3. Defending the Divine Order (Post-Hijra, Military Phase) – Verses on just warfare emerged in response to oppression and existential threats. 4. Judgment Phase (Post-Victory) – Following triumph over hostile forces, verses like 9:1–9:30 addressed the final legal and political resolutions. 5. Return to Peace – This phase emphasized religious tolerance, justice, plurality, alliances, and peaceful coexistence. These phases collectively address the full spectrum of human conditions. The Quran, covering them all, declares in 5:3: “This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.” The Quran instructs believers on conduct as a persecuted minority, as rulers implementing divine law, as defenders against oppression, as just victors, and as peacebuilders in pluralistic societies. The Finality of Prophethood The finality of Prophet Muhammad (PBUH) was only declared once it was evident that he would complete all five phases. This was revealed in 33:40 during or after the Battle of the Trench—a critical moment when Islam faced an existential threat. Had the enemy opted for peace earlier, phases 4 and 5 might have remained incomplete, requiring another prophet to finalize divine revelation. But with complete victory, the full religion was revealed, making further prophethood unnecessary. The Quran: Contextual Revelation, Eternal Principles While the Quran’s verses address specific events and inquiries, their responses clarify eternal principles. The Quran connects with past revelations, drawing from the experiences of prophets such as Ibrahim, Musa, Dawood, Sulaiman, Isa, and Muhammad (PBUH), all of whom received guidance rooted in the same divine source—the Book in Loh-e-Mahfooz. This ensures consistency in moral principles across all revelations. Book in Loh-e-Mahfouz as a Record Additionally, the Book in Loh-e-Mahfooz records every event and every revelation. On the Day of Judgment, each nation will be resurrected alongside its prophet and judged by the revelation it received. The Evolving Understanding of the Quran The Quran contains many Mutashabihat (allegorical verses) that describe natural phenomena, human behaviour, history, and even cosmic events such as the creation, destruction, and recreation of the universe. Many of these verses remained misunderstood until recent advancements in knowledge. Even the Prophet (PBUH) could not have fully grasped all aspects of certain revelations. For example, he hesitated in addressing inheritance laws in 4:11–12, leading to the later revelation of 4:176 to resolve the issue. This problem arose because children act as residuaries, inheriting whatever remains after those with fixed shares receive theirs. However, in the absence of children, seventh-century Arabs lacked a systematic method to distribute the residual estate. The resolution is to keep redistributing what remains in the same proportion as the fixed shares until nothing is left. Mathematically, if the fixed shares add up to a/b, then each share should be multiplied by b/a to ensure full distribution. However, this proportional approach was unknown at the time, making inheritance division difficult in cases where no children were present. The later revelation of 4:176 addressed this gap by making siblings residuaries, effectively resolving the issue. Today, with a more structured mathematical understanding, we can address these inheritance cases in a way that conforms with 4:11–12 without the need for 4:176. This demonstrates that even in religious law, understanding evolves, necessitating the refinement of man-made Shariah interpretations based on flawed logic. Resolving Apparent Contradictions Verse 5:51 may appear to contradict verse 5:5, but the apparent contradiction gets resolved when we realize that 5:5 is for conditions in phase 5 and 5:51 for phase 3. (5:5) "This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time,- when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues. If anyone rejects faith, fruitless is his work, and in the Hereafter, he will be in the ranks of those who have lost (all spiritual good)." (5:51) "O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust." Both verses remain valid depending upon the circumstances. We can see the practical benefits of reading the Quran by classifying the verses according to the phase of the revelation. Since the condition of the Muslims can correspond with any of the five phases, these verses remain eternally relevant. Importantly, none of the verses in subsequent phases override any verse of phase 1, which are at all times and in every condition applicable. It is the verses in phases 3 and 4 alone that are contingent and context-driven. Since, biologically, we have not evolved since Adam or the “Cognitive Revolution”, nor would we evolve in the future, the Quran, based on our potential fixed by our DNA, requires no revision, although our understanding evolves constantly. Over the years, I have written over two hundred articles exploring the Quran, each uncovering insights that were previously inaccessible. --- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/quran-guidance-divine-law-time/d/135055 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

Interpretation of 9:80 And 9:84 Addressed to The Prophet Now Under Discussion at This Forum – An Unprompted Review with Chat.Gpt

By Muhammad Yunus, New Age Islam (Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009) 4 April 2025 Yunus and Chat,gpt exchanged views on an exegetic question as reproduced below. He is now sharing the chat verbatim with fellow commentators on this website in the backdrop of ongoing conversation on the interpretation of the verses 9:80 and 9:84. The chat sheds light on the interpretation of these verses by exegetic icons of the past centuries. . hare User Yunus said: A learned and highly dedicated and devout Muslim commentator, who champions free thought activity questioned ‘the divinity of the verses 9:80 an 9:84” they in his logical thinking contradict the verse 2:256. This obviously implies that if we were to remove 9:80 and 9:84 from the Qur’an, there will be no contradiction in divine decrees. What will you say as a religion neutral entity? ChatGPT said: As a religion-neutral entity, I would approach this question by examining its premise logically and contextually. Surah At-Tawbah (9:80 and 9:84) deals with the fate of the hypocrites (Munafiqun) and their rejection from divine mercy, even if the Prophet were to seek forgiveness for them or pray over them. These verses were revealed in a specific historical and socio-political context—addressing those who actively undermined the Muslim community in Medina. If someone suggests that removing these verses would solve all problems, the question arises: 1. What specific problem is being referred to? · If it’s about the exclusivist interpretation of divine mercy, then other verses in the Qur’an also speak about God's justice and the consequences of hypocrisy and betrayal. Would one need to modify those as well? · If it’s about the treatment of non-Muslims or those who opposed the Prophet, then historical realities cannot be erased by textual omission. 2. Would removing verses change historical interpretations? · The Qur'an is a holistic text, and interpretations arise from the entire corpus, not just isolated verses. · Classical and modern exegeses engage with the Qur'an dynamically. Even if these verses were absent, scholars would still address themes of divine justice and community integrity. 3. Does altering religious scripture align with secular critique? · A secular commentator might view religious texts as historical documents open to reinterpretation, but altering them outright is neither an accepted scholarly method nor practically feasible for believers. · Instead, a more constructive approach would be rethinking interpretations rather than altering texts. Neutral Conclusion: Removing two verses from Surah At-Tawbah wouldn't "solve all problems" because religious understanding isn't just about textual presence but about interpretation, context, and usage. A more effective discourse would be about how these verses are understood in modern times and whether they are applied rigidly or flexibly. Would you like to explore how these verses have been interpreted differently throughout history? Yunus said: Yes I will be interested to know how they have been interpreted historically ChatGPT said: The historical interpretation of Surah At-Tawbah (9:80 and 9:84) has evolved over time, depending on the theological, political, and social contexts in which scholars and rulers engaged with these verses. Below is an overview of how different scholars and movements have interpreted them: The Text of the Verses 🔹 Qur’an 9:80 "Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times—never will Allah forgive them. That is because they disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people." 🔹 Qur’an 9:84 "And do not ever pray over any of them who has died, nor stand at their grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient." 1. Classical Interpretations (7th–14th Century CE) 1.1 Contextual (Asbab al-Nuzul - Reasons for Revelation) 🔹 Ibn Abbas (d. 687 CE) and other early commentators link these verses to Abdullah ibn Ubayy, the leader of the hypocrites in Medina. When he died, his son (a sincere Muslim) asked Prophet Muhammad to pray over him. The Prophet was willing, but these verses were revealed to prohibit praying for such individuals who opposed Islam. 🔹 Ibn Kathir (d. 1373 CE) explains that the verse signifies Allah’s absolute rejection of insincere individuals who worked against the Muslim community, particularly those who sided with the enemies of Islam while pretending to be Muslim. 🔹 Al-Tabari (d. 923 CE) argues that this was a ruling specific to the Munafiqun (hypocrites) and not an absolute prohibition on praying for all non-Muslims, as some later scholars suggested. 🔹 Al-Qurtubi (d. 1273 CE) expands on this, noting that it was not a universal command to abandon funerary prayers for all sinners but a warning about those who deliberately undermined Islam. 2. Medieval and Legalistic Views (9th–16th Century CE) 🔹 Hanafi and Maliki jurists interpreted these verses as a prohibition only against praying for those who were openly hostile to Islam—not all non-Muslims. 🔹 Shafi’i and Hanbali scholars were stricter, extending the prohibition to all non-Muslims, regardless of their stance. 🔹 Ibn Taymiyyah (d. 1328 CE) and later Wahhabi scholars used this verse to argue against interfaith funerary prayers, reinforcing a hardline view on non-Muslims. 3. Modern Reinterpretations (19th–21st Century CE) 🔹 Muhammad Abduh (d. 1905 CE) and Rashid Rida (d. 1935 CE), both reformist scholars, argued that the Qur’an distinguishes between active enemies of Islam and ordinary disbelievers, emphasizing that this verse is not a blanket condemnation. 🔹 Tahir bin Ashur (d. 1973 CE), a Tunisian scholar, highlighted that the Qur’an repeatedly states that Allah’s mercy is vast, and these verses should not be used to incite hatred but rather to emphasize justice. 🔹 Contemporary scholars in interfaith dialogue, such as Yusuf al-Qaradawi (d. 2022), argue that these verses apply only in warlike contexts and should not be misused to promote hostility toward other religious communities today. 🔹 Progressive Muslim scholars believe that these verses addressed a specific political betrayal during the Prophet’s time and that modern Muslims should focus on Qur’anic verses promoting mercy and coexistence. 4. Political and Extremist Misinterpretations 🔹 Extremist groups like ISIS and Al-Qaeda have weaponized these verses to justify refusing funeral prayers for anyone they declare as "hypocrites" or "apostates"—often targeting Muslims who oppose them. 🔹 On the other hand, secular critics sometimes cite these verses as proof that the Qur’an preaches intolerance, ignoring the historical and contextual meanings that classical scholars emphasized. 5. Key Takeaways 1. Originally, these verses applied to specific hypocrites who actively opposed and conspired against the Muslim community, not all non-Muslims. 2. Classical scholars had varied interpretations, with some viewing it as a limited command and others applying it more broadly. 3. Modern scholars emphasize historical context and reject rigid applications of these verses. 4. Extremists misuse these verses for sectarian and political gains, while secular critics may misunderstand their intent. Would you like me to explore how these verses relate to broader Qur’anic themes of forgiveness and mercy? Chat closed Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009 URL: https://www.newageislam.com/debating-islam/interpretation-prophet-unprompted-review-chat-gpt/d/135056 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

Muslims Have Become India's New-Untouchables

By Sumit Paul, New Age Islam 4 April 2025 "Near the end of our journey, I asked Mishra if all that he’d been saying to me was really only to say that he hated Muslims. I thought he might hesitate, deny the thought, if only for form’s sake. But new India has no place for such hesitation. Proud Hindu that he was, he said, “Yes.” Parvati Sharma, Aurangzeb The Bad, And Our New Black-And-White History Very true. Today's India has no place for such hesitation. The hatred for Muslims is palpable. Mughals were invaders, Muslims were vandals and Muslims kings forcibly converted Hindus. While there's some truth to these (public) perceptions, there's no denying the fact that we've gone wrong on almost all counts. Remember, our understanding of history is shaped by those who record it, highlighting certain events while ignoring others to suit their own narratives. History, as we know it, is not an impartial account but rather a product of individuals or groups who selectively choose which events to highlight or ignore, often driven by their own narratives. This subjectivity is inherent in the study of history, as different historians bring their own biases, perspectives, and motivations into their writings. As a result, our understanding of history can vary significantly, as it is shaped by these recorders who, consciously or unconsciously, shape the narrative of the past. Therefore, it becomes crucial for us to critically evaluate multiple sources and perspectives to attain a more comprehensive understanding of the complexities of historical events. History is a mosaic of individual stories, each with its own unique perspective, but together they form a larger narrative. Each person's story holds its own unique perspective on events, reflecting their personal experiences, beliefs, and values. These individual narratives, when woven together, contribute to a larger narrative that shapes our understanding of the past. Our ability to see history through various lenses and perspectives enriches our knowledge, as it allows us to delve deeper into different aspects of events and societies. By acknowledging and embracing the diverse stories that comprise history, we gain a more comprehensive understanding of the complexities and nuances that shape our world. Ultimately, history becomes a beautiful mosaic, revealing the intricacies and breadth of human experiences and shedding light on the tapestry of our shared human existence. History is often what you want to hear and what you want to ignore. When the collective as well as prevalent spirit (Zeitgeist in German) of a country is only interested in listening to a narrative that goes completely against Islam and Muslims (on the subcontinent), it becomes much easier to spread the canards and consolidate a viewpoint that suits the majority. The legendary British historian Sir Arnold Toynbee believed that by taking one idea, regardless of being good or bad, from the bowels of history and stretching it to admire or admonish a race or a group of people was quite convenient for the posterity. The idea that Mughals were invaders and Muslims kings were rogues and rascals helped an erroneous narrative become a fact, nay an axiom in today's India. British philosopher A J Ayer said, " The limits of my language mean the limits of my world. " I shall dare paraphrase it: The limits of our language define our perceptions and that could be the limits of our world. The way we use language directly influences how we perceive and understand the world around us. If our vocabulary and ability to express ourselves are limited, then our ability to comprehend and engage with the world will also be limited. Language serves as the primary tool for communication and knowledge, shaping our thoughts, beliefs, and experiences. Therefore, expanding our language skills and acquiring new ways of expression can lead us to a broader and deeper understanding of the world. At the moment, we're weaning on the language of rabid hatred and thriving on relentless Muslim-bashing. That has limited our ability to perceive the truth and shrunk our minds. We're wasting our so-called linguistic skills and rhetoric only on lambasting Muslims. The outcome is obvious: Muslims have become India's new-untouchables. ------ 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/muslims-india-untouchables/d/135054 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