Why Islamic Supremacism is Deadly Against the Spirit of the Quran?

By V.A. Mohamad Ashrof, New Age Islam 3 May 2025 The Quran is a rich and intricate blend of divine guidance, ethical teachings, historical accounts, and eschatological themes. Its interpretation has remained a dynamic and often contested terrain throughout Islamic history, reflecting the perennial dialogue between its revealed word and the evolving contexts of its adherents. Within this interpretive landscape, a profound tension exists between readings that champion an ecumenical spirit—emphasizing universalism, pluralism, and compassionate coexistence—and those that assert a form of Islamic religious supremacism, positing Islam's inherent superiority and exclusive claim to divine truth and salvation. This hermeneutical analysis delves into the depths of this conflict, arguing that Islamic religious supremacism represents not an authentic expression of the Quranic message, but rather a significant hermeneutical distortion. By employing the full weight of arguments and evidence drawn from a contextual, thematic, and ethically attuned reading of the Quran, this analysis contends that supremacist ideologies actively undermine, and are indeed "deadly" to, the profound ecumenical spirit that permeates the text. Such interpretations, it will be shown, arise less from the inherent structure and ethos of the Quran itself, and more from selective literalism, the decontextualisation of specific passages, the weight of historical grievances, and the instrumentalisation of religion for socio-political agendas. Through a careful examination of the Quran's thematic coherence, its engagement with its historical milieu, its overarching theological objectives (Maqasid), and the very nature of its call to humanity, this essay will demonstrate that religious supremacism fundamentally contradicts the Quran's potent vision of mutual respect, interfaith dialogue, and spiritual solidarity grounded in a shared divine origin. The Indispensable Role of Hermeneutics in Engaging the Quranic Text Before dissecting the specific conflict between ecumenism and supremacism, it is crucial to establish the framework through which the Quran is understood: hermeneutics. Hermeneutics, the theory and methodology of interpretation, is particularly vital when engaging with sacred texts like the Quran, whose meanings are multi-layered and whose relevance spans vastly different times and cultures. Understanding the Quran is not merely a matter of literal translation but involves navigating its linguistic nuances, historical context, literary forms, and its internal thematic coherence. Classical Islamic scholarship developed sophisticated hermeneutical tools. Traditional approaches, often categorized typologically as Sunni (tradition-based), Shi'i (opinion-based), and Sufi (allegorical), relied heavily on mechanisms like isnad (chain of transmission) to verify interpretive traditions and sought to distinguish between Muhkamat (clear, unambiguous verses) and Mutashabihat (ambiguous verses) requiring deeper interpretation. While invaluable, these traditional methods sometimes struggled when confronted with novel socio-historical challenges unforeseen in the classical period. Contemporary hermeneutics, engaging with modern critical thought, often pushes beyond these established frameworks, advocating for more holistic and context-sensitive approaches. These include contextual-historical readings that meticulously reconstruct the 7th-century Arabian environment in which the Quran was revealed, thematic analyses that trace recurring motifs across the text, and Maqasid-oriented interpretations that prioritize the Quran's higher ethical objectives—such as justice, mercy, and human welfare—as the guiding principles for understanding specific injunctions. This tension between traditional and modern hermeneutical approaches is particularly acute when addressing issues like religious pluralism, human rights, and the status of minorities, areas where supremacist interpretations often clash most violently with the Quran's apparent ecumenical leanings. Hermeneutics functions descriptively, analysing existing interpretive practices, but also normatively, seeking to refine these practices to better align with the text's perceived core message and ethical vision. The very existence of diverse interpretive possibilities underscores that meaning is not static but emerges through the interaction between the text and the interpreter's context, assumptions, and chosen methodology. Supremacist readings result from specific hermeneutical choices—prioritizing certain verses over others, employing literalism rigidly, neglecting context, or misapplying concepts like abrogation. Conversely, ecumenical readings stem from different choices—emphasizing overarching themes, valuing historical context, and prioritizing ethical principles. The Quran itself seems to encourage this interpretive engagement, frequently appealing to human reason (Aql) and reflection (Tafakkur, Tadabbur), stating for instance, "We have sent it down as an Arabic Quran, in order that ye may learn wisdom" (12:2) and "We have made it a Quran in Arabic, that ye may be able to understand (and learn wisdom)" (43:3). This suggests that its teachings are meant to be dynamically understood and applied, not fossilized into rigid dogma. Therefore, assessing the validity of supremacist claims requires a rigorous hermeneutical critique of the interpretive methods used to derive them. Unveiling the Ecumenical Spirit: Pluralism and Coexistence in the Quranic Vision A careful, holistic reading of the Quran reveals a robust ecumenical spirit woven into its very fabric. This spirit is not a peripheral theme but is grounded in core theological principles and ethical mandates that advocate for coexistence, mutual recognition, and respect among diverse human communities, particularly those of faith. A. Foundational Principles: Tawhid and the Unity of Humanity At the heart of the Quran's ecumenical vision lies the concept of Tawhid, the absolute oneness of God. This foundational doctrine implies that all creation emanates from a single divine source, establishing a basis for inherent unity among all beings. Flowing from this, the Quran frames humanity as fundamentally one community, explicitly declaring, "Verily, this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: therefore, serve Me (and no other)" (21:92), and reiterated in 23:52. While humanity becomes divided into various groups and nations, this original unity implies a shared origin and, crucially, shared moral responsibilities that transcend sectarian boundaries. The emphasis is on a universal moral framework applicable to all who submit to the Divine will, regardless of formal religious affiliation. Furthermore, the Quran explicitly recognizes and affirms the validity of previous prophetic traditions, particularly Judaism and Christianity, presenting them not as alien or entirely false religions, but as integral parts of a continuous chain of divine revelation. Prophets like Abraham, Moses, and Jesus are revered figures within the Quranic narrative. Muslims are instructed: "Say ye: 'We believe in God, and the revelation given to us, and to Abraham, Ismail, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to God (in Islam)'" (2:136). A near-identical affirmation appears in 3:84. This frames Islam not as a radical break, but as a confirmation (musaddiq) and culmination of this ongoing divine conversation with humanity, providing a powerful theological basis for interfaith understanding and fraternity. B. Divine Sanctioning of Diversity and Pluralism The Quran moves beyond mere tolerance to an active affirmation of diversity as divinely willed. The verse 49:13 is seminal in this regard, declaring: "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things)." Ethnic, linguistic, and cultural diversity are portrayed not as accidents or deviations, but as signs of God's boundless creativity and wisdom. Crucially, this affirmation extends to religious diversity. Verse 5:48 states: "To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety... To each among you have we prescribed a law and an open way. If God had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which ye dispute." Similarly, 11:118 reinforces this: "If thy Lord had so willed, He could have made mankind one people: but they will not cease to dispute." These verses explicitly indicate that had God desired uniformity, He could have imposed it, but He chose diversity. The stated purpose in 5:48 is to allow different communities to "strive as in a race in good deeds" within their distinct God-given frameworks. This perspective fundamentally challenges supremacist claims of exclusivity by presenting religious plurality as part of the divine plan and a test of righteousness. This idea is further reinforced by the Quranic assertion that God has sent messengers to every community ("To every people (was sent) a messenger..." (10:47) and "...And there never was a people, without a warner having lived among them (in the past)" (35:24)), often in their own language, to ensure clear communication of divine guidance. This frames human history as a "prophetic history," a continuous narrative of God reaching out to different peoples through various means, acknowledging diverse paths and rituals suited to contexts ("To every people have We appointed rites and ceremonies which they must follow..." (22:67)). It suggests that divine guidance is not monopolized by any single tradition. C. Ethical Imperatives for Interfaith Relations The Quran lays down clear ethical guidelines for interacting with people of other faiths, emphasizing justice, compassion, and dialogue. The principle articulated in 2:256, "Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold, that never breaks," stands as a cornerstone, explicitly condemning forced conversion and mandating respect for individual conscience. Instead of coercion, the Quran advocates for reasoned and respectful dialogue, particularly with the "People of the Book" (Jews and Christians). Believers are instructed in 29:46: "And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, 'We believe in the revelation which has come down to us and in that which came down to you; Our God and your God is one; and it is to Him we bow (in Islam).'" They are invited in 3:64 to find common ground: "Say: 'O People of the Book! come to common terms as between us and you: That we worship none but God; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than God.' If then they turn back, say ye: 'Bear witness that we (at least) are Muslims (bowing to God's Will).'" The call in 16:125 to "Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious" further underscores this preference for persuasion over imposition. The Quran's core ethical values, such as justice (Adl) and compassion (Rahmah), are presented as universal obligations. Muslims are commanded in 4:135: "O ye who believe! stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for God can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily God is well-acquainted with all that ye do." This implies a standard that transcends communal loyalties. The Prophet Muhammad himself is described in 21:107 as sent "but as a mercy for all creatures." Furthermore, verses 60:8-9 explicitly permit and encourage kindness and equity towards non-Muslims who do not wage war against Muslims for their faith or drive them from their homes: "God forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for God love those who are just. God only forbids you, with regard to those who fight you for (your) Faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong." This establishes a clear basis for peaceful coexistence. The mandate in 41:34 to "repel (Evil) with what is better: Then will he between whom and thee were hatred become as it were thy friend and intimate!" also encourages reconciliation over retribution. D. Soteriological Inclusivity: Beyond Formal Affiliation Perhaps the most direct challenge to religious supremacism within the Quran lies in its affirmations of soteriological inclusivity – the possibility of salvation for righteous individuals outside the formal bounds of the Muslim community. Verse 2:62 is remarkably clear: "Those who believe (in the Quran), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in God and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve." This message is reiterated in similar terms in 5:69. These passages establish that the ultimate criteria for divine acceptance are faith (Iman) in the one God and the Last Day, coupled with righteous action (amal salih), rather than mere adherence to a specific religious label (din). This focus on ethical conduct and sincere faith over communal identity is reinforced elsewhere. Verse 2:177 defines righteousness (birr) comprehensively: "It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in God and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing." The Quran thus seems primarily concerned with an individual's relationship with God and their ethical behaviour, directly contradicting supremacist ideologies that predicate salvation or divine favour solely on belonging to the "correct" religious group. It suggests a God who judges hearts and deeds, not labels. The Quran further acknowledges piety, humility, and sincerity among people of other faiths, as mentioned regarding some among the People of the Book in 3:113-115: "Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of God all night long, and they prostrate themselves in adoration. They believe in God and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous. Of the good that they do, nothing will be rejected of them; for God knows well those that do right." This recognition supports a vision of shared moral potential across religious divides. The Genesis and Anatomy of Islamic Religious Supremacism Despite the strong ecumenical currents within the Quran, interpretations advocating Islamic religious supremacism have undeniably surfaced and gained traction at various points in history and continue to exert influence today. Understanding why requires examining the complex interplay of historical circumstances, socio-political factors, and specific hermeneutical choices that fuel such ideologies. A. Historical Roots and Contextual Triggers Supremacist narratives often emerge or intensify during periods of conflict, crisis, or perceived threat. The historical encounters with the Byzantine and Sasanian empires during the early Islamic expansion, the later Crusades, the Mongol invasions, and the era of European colonialism all created contexts where Muslim societies faced existential challenges. In such times, verses originally revealed to inspire resilience and permit defensive action against specific aggressors – such as the permission granted in 22:39-40 ("To those against whom war is made, permission is given (to fight), because they are wronged; and verily, God is most powerful for their aid;- (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, 'our Lord is God'...") – could be reinterpreted and generalized to justify broader ideological or military assertiveness and claims of inherent superiority. The trauma of subjugation, particularly under colonialism, fuelled identity crises, leading some groups to adopt rigid, exclusionary interpretations as resistance. The expansion of Islamic empires also played a role. While often allowing for tolerance (particularly for 'People of the Book'), the reality of Muslim political dominance sometimes led to a conflation of temporal power with divine favour. Jurists operating within these contexts occasionally developed frameworks reflecting prevailing power structures, codifying notions of Islamic superiority. Doctrines like Dar al-Islam vs Dar Al-Harb, while complex, could be employed to create a binary worldview justifying dominance. B. Socio-Political Motivations and Instrumentalisation Religious supremacism rarely exists in a vacuum; it is often intertwined with political ambitions and social anxieties. Rulers and political factions have instrumentalised claims of religious superiority to legitimize authority, mobilize support, or justify expansion. In the modern era, various political Islamist movements and extremist groups explicitly employ supremacist rhetoric. They selectively quote or misinterpret Quranic verses to construct an ideology justifying their pursuit of power, rejection of pluralism, and violence against "infidels" or "apostates." The assertion of Islamic superiority becomes a tool for political mobilization. Modern revivalist movements, like certain strands of Salafism, sometimes emphasize Islam's exclusivity as a reaction against perceived Western cultural hegemony. This emphasis, often coupled with literalism, can marginalize inclusive teachings, fostering supremacist attitudes, sometimes invoking verses like 3:85 ("If anyone desires a religion other than Islam (submission to God), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good)") while isolating it from verses like 2:62 and the broader meaning of 'islam' as submission. C. Manifestations of Supremacism Islamic supremacism manifests diversely, from attitudes of superiority and exclusion to justifications for discrimination and violence. Attitudinally, it involves viewing non-Muslims as inherently misguided or inferior. Socially, it can lead to discriminatory practices, refusal of meaningful interfaith dialogue (perhaps misinterpreting warnings like 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...") which arose in specific contexts of political tension, ignoring the broader call to kindness in 60:8-9), and marginalization of minorities. Historically, extreme manifestations included burdensome or humiliating imposition of the jizya tax, referenced in 9:29 ("Fight those who believe not in God nor the Last Day, nor hold that forbidden which hath been forbidden by God and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued"), instances of forced conversion (despite 2:256), restrictions on non-Muslim places of worship, and, in specific periods, violence or expulsions. Contemporary extremist groups like ISIS and Al-Qaeda deploy highly selective readings to justify terrorism, sectarianism, and persecution, claiming a divine mandate based on supremacist interpretations. These actions grotesquely distort Islamic teachings but draw purported legitimacy from such readings. The Hermeneutical Breach: How Supremacism Distorts the Quran The core argument of this analysis is that Islamic religious supremacism arises from a fundamental hermeneutical failure—a misreading and distortion of the Quranic text that ignores its context, thematic coherence, and ethical core. Supremacist interpretations violate key principles of sound Quranic exegesis. A. Selective Literalism and Decontextualisation: The Atomistic Fallacy Supremacist readings frequently rely on an atomistic approach, isolating specific verses from their immediate textual and historical context (asbab al-nuzul). Passages revealed in response to specific events are stripped of their situational specificity and elevated to universal commands. A prime example is the interpretation of 9:5, often called the "verse of the sword". Supremacist interpreters often present this as an unconditional command against all non-Muslims. However, contextual readings highlight its revelation during specific conflicts following repeated treaty violations by particular polytheist groups. It is surrounded by verses emphasizing treaty obligations (e.g., 9:4, 9:7) and is understood by most commentators as applying to specific hostile belligerents, not as a general license for aggression. Furthermore, such readings ignore the Quran's consistent condemnation of initiating aggression, as stated in 2:190: "Fight in the cause of God those who fight you, but do not transgress limits; for God love not transgressors." Similarly, verses critiquing certain Jewish or Christian practices contemporary to the Prophet (e.g., 5:51 warning against taking some as allies in a specific political climate) are often universalized into a blanket prohibition against cooperation. This ignores the Quran's dialogical nature, where critique is often balanced by calls for reconciliation (3:64) and overlooks verses explicitly permitting kindness to non-belligerents (60:8-9). This decontextualized literalism reduces the Quran to a static, harsh rulebook. B. Misappropriation and Overextension of Abrogation (Naskh) The doctrine of abrogation (Naskh) is complex and debated. While traditionally accepted, its scope was often limited to specific legal rulings, not core ethical principles like patience or forgiveness. Later revelations often refined or specified, rather than negated, earlier messages. Supremacist interpreters, however, often wield a maximalist version of Naskh. They claim later verses perceived as militant or exclusive (like 9:5 or 9:29) categorically abrogate hundreds of earlier verses promoting peace, tolerance, dialogue, and inclusivity, such as the profound statement in 2:62 or 5:69 affirming salvation potential for righteous non-Muslims. This creates a distorted narrative suggesting a trajectory from tolerance to intolerance. Such an approach is hermeneutically problematic, imposing a hierarchy favouring conflict, ignoring harmonization possibilities, and effectively silencing vast portions of the Quran's message, especially the Meccan emphasis on patience and persuasion. Many contemporary scholars critique this mechanical application of naskh as theologically incoherent and ethically untenable, undermining the Quran's overall message of mercy and justice. C. Neglect of Maqasid al-Shariah (Higher Objectives) and Thematic Coherence Sound hermeneutics involves understanding the Maqasid al-Shariah – the higher purposes underlying Quranic injunctions, such as preserving faith, life, intellect, lineage, property, rooted in justice (Adl), compassion (Rahmah), wisdom (Hikmah), and human welfare (Maslaha). Interpretations must align with these broader objectives. Supremacist interpretations violate this principle, prioritizing isolated verses over pervasive themes of mercy and justice. For example, while 3:85 states "If anyone desires a religion other than Islam (submission to God), never will it be accepted of him...", supremacists narrowly interpret Islam as formal adherence to institutionalized Islam, excluding all non-Muslims. This ignores the broader meaning of Islam (sincere submission) and contradicts the explicit message of verses like 2:62. By focusing on the letter while ignoring the spirit (Ruh) and purpose (Maqsad), supremacist readings distort divine priorities, elevating exclusivity over universal ethics. D. Suppressing Reason, Reflection, and Dynamic Interpretation The Quran frequently encourages believers to use reason (aql) and reflect deeply (Tadabbur, Tafakkur) on its signs (e.g., 12:2, 43:3, and 39:9: "...Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition"). This implies understanding is an ongoing process requiring critical engagement. Supremacist ideologies often discourage this reflection, insisting on a single, fixed meaning derived from narrow readings, ignoring interpretive diversity. This rejection of dynamism (ijtihad) closes the door to applying universal principles meaningfully to contemporary challenges like pluralism, contradicting the Quran's impetus towards intellectual engagement. E. Semantic Reductionism and Misconstrued Concepts Supremacist interpretations often narrow the meaning of key terms. The Arabic Samḥah (generosity, ease) is reduced to "tolerance" (implying condescension). The authentic concept, generous pluralism, implies reciprocal respect. Supremacism replaces mutuality with hierarchy. Similarly, verses calling for Muslim unity (e.g., 3:103: "And hold fast, all together, by the rope which God (stretches out for you), and be not divided among yourselves...") are sometimes misappropriated to argue against engaging non-Muslims, conflating internal cohesion with external exclusion. This ignores that internal difference is accepted within Islam, suggesting external diversity is divinely willed. By employing these flawed hermeneutical strategies, supremacist interpretations construct an Islam opposing the ecumenical spirit evident in a holistic reading. The Lethal Impact: Theological, Social, and Internal Consequences of Supremacism The term "deadly" aptly describes supremacism's impact on the Quran’s ecumenical spirit, metaphorically and literally. A. Theological Corrosion and Spiritual Impoverishment Theologically, supremacism corrodes the Quran's core message. It fosters rigid binaries (believers/infidels) contradicting the Quran's nuanced view of morality and faith. The Quran acknowledges complexity, urging self-reflection (4:135) and recognizing righteous non-Muslims (60:8-9, 2:62). Supremacism flattens this into arrogant dichotomy. It undermines divine attributes like universal mercy (Rahman, Rahim) and justice (Adl), portraying God as partial, contradicting the image of a God judging by faith and deeds (2:177). Furthermore, it replaces the prophetic model of humility with triumphalism. The Quran portrays prophets, including Muhammad, as humble warners, not compellers. As 88:21-22 states: "Therefore do thou give admonition, for thou art one to admonish. Thou art not one to manage (men's) affairs." Supremacism transforms this mission into a mandate for domination, betraying the prophetic ethos (21:107). It arrogantly claims certainty, contradicting the Quran's deferral of ultimate judgment. B. Social Destruction: Intolerance, Conflict, and Alienation Socially, supremacism breeds intolerance and disdain for the 'other', poisoning interfaith understanding. It violates the call to cooperate in righteousness (5:2: "...Help ye one another in righteousness and piety, but help ye not one another in sin and rancour...") and engage with wisdom (16:125). Historically and contemporaneously, it justifies discrimination, oppression, sectarianism, and violence. It fuels conflict cycles, undermining social cohesion. It provides ammunition for Islamophobia, as extremist actions are wrongly projected onto Islam, overshadowing peaceful adherents. Supremacist rhetoric hinders achieving the ideal of 41:34 ("repel (Evil) with what is better"), often perpetuating animosity. C. Internal Fragmentation and Stagnation within the Ummah Supremacism harms the Muslim community (Ummah) internally. Promoting a rigid, exclusivist interpretation alienates pluralistic Muslims, fostering division and fracturing the unity sought in verses like 3:103. Its intellectual rigidity stifles scholarship and spiritual exploration. Discouraging ijtihad and Tadabbur hinders responding creatively to modern challenges. It discourages learning from other traditions, leading to isolation and stagnation. It allows external pressures to corrupt the message. Ultimately, it presents a distorted, impoverished image of Islam, obscuring the richness and compassionate spirit within the Quran. Reclaiming the Ecumenical Vision: Towards a Hermeneutics of Coexistence and Generous Pluralism Countering Islamic religious supremacism requires a conscious effort towards hermeneutical renewal—recovering the Quran’s ecumenical spirit while faithful to core principles. This involves methodologies prioritizing inclusivity, context, and compassion. Key strategies include: 1. Prioritizing Contextual Interpretation: Consistently situating verses within their specific historical, social, and linguistic contexts prevents misapplication as universal mandates. This allows nuanced understanding of the Quran's engagement with diversity. 2. Embracing Thematic Coherence and Maqasid: Reading verses in light of overarching themes (Tawhid, justice, mercy) and prioritizing Maqasid al-Shariah ensures interpretations serve higher ethical objectives, counteracting atomistic legalism. Principles like Rahmah must guide understanding. 3. Revitalizing Interfaith Dialogue as a Quranic Imperative: Explicit calls for dialogue (3:64, 29:46) should be embraced as religious duty. Respectful engagement, seeking common ground, becomes faithfulness to the Quranic spirit, modelled by the Prophet (e.g., Constitution of Medina). 4. Promoting Reformist and Contextual Exegesis (Tafsir): Supporting scholars advocating dynamic, ethical, context-sensitive tafsir provides vital resources against supremacist narratives. 5. Fostering Education and Critical Awareness: Education must highlight ecumenical teachings, historical context, and interpretive diversity. Critically examining supremacist ideologies is essential. Amplifying voices for "generous pluralism" is key. 6. Reclaiming the Narrative of Prophetic History: Emphasizing continuous divine guidance through multiple prophets to diverse communities (10:47, 35:24) provides a powerful counter-narrative to exclusivity claims. Historical examples like Al-Andalus demonstrate the potential of ecumenical interpretations, reflecting the call to seek wisdom (39:9). Contemporary initiatives like "A Common Word" (inspired by 3:64) showcase the relevance of the Quran's ecumenical vision. These efforts show a path away from supremacism towards mutual respect. Scholarly Quranic Framework for Interfaith Pluralism and Universal Ethics The Quranic conception of Ummah (community) has long been a cornerstone of Islamic theology and ethics, offering profound insights into the relationship between religious identity, pluralism, and universal moral responsibility. By examining scholarly interpretations of key Quranic verses and historical documents like the Constitution of Medina, this section explores how the Quran envisions a spiritually and ethically cohesive human community that transcends sectarian divides. The works of Frederick M. Denny, Mohammad N. Miraly, and Abdulaziz Sachedina provide critical perspectives on this theme, emphasizing the Quran’s inclusive ethos and its implications for interfaith dialogue and global ethics. Frederick M. Denny, a scholar of Islamic studies renowned for his work on Quranic terminology, argues that the term Ummah in the Quran is predominantly inclusive rather than exclusionary. He contextualizes this within the pluralistic framework of the Constitution of Medina, a seventh-century social contract established by the Prophet Muhammad to unite Muslims, Jews, and other tribes under shared civic principles. Denny’s analysis of Quranic verses reveals that Ummah often refers to a broad, ethical community encompassing multiple faith traditions: “In verse 21:92 the conception of Ummah is as inclusive as that expressed in the beginning of the Constitution. According to Denny, the Quranic usage of Ummah to refer solely to the Muslims is rare, and is limited to Q. 2:128, 143 and Q. 3:104, 110. These verses are chronologically late, while most occurrences, he says, include the Christians and the Jews, such as at Q. 23:52, 21:92, 16:120, and 22:34. [...] Quran does not deny salvation or spiritual success to those who do not follow the message of Muhammad. Rather, it ensures 'reward' to those who follow properly their own revealed religions (Q. 22:67; 5:48), since 'Naught is said unto thee [Muhammad] save what was said unto the messengers before thee (Q. 41:43).” (Miraly, 2006). Denny’s distinction between early and late Quranic references to ummah highlights an evolution in the term’s application. Early verses (e.g., 21:92) reflect a universalist ethic, framing Ummah as a moral collective inclusive of Jews and Christians. Later verses (e.g., 3:104) narrow the term to denote Muslims specifically, reflecting the consolidation of a distinct religious identity. This duality, Denny suggests, underscores Islam’s capacity to balance particularity with universalism, a theme further developed by Miraly and Sachedina. Mohammad N. Miraly and Abdulaziz Sachedina extend Denny’s analysis by foregrounding the Quran’s theological pluralism and its implications for interfaith ethics. Miraly’s thesis emphasizes that the Quran explicitly acknowledges the validity of pre-Islamic revelations, thereby rejecting claims of exclusivity in salvation: “The Quran does not deny salvation or spiritual success to those who do not follow the message of Muhammad. Rather, it ensures 'reward' to those who follow properly their own revealed religions [...] since 'Naught is said unto thee [Muhammad] save what was said unto the messengers before thee (Q. 41:43).” (Miraly, 2006). For Miraly, this recognition of prophetic continuity positions Islam as part of a divine continuum of ethical monotheism, where adherence to one’s own revelation—whether Jewish, Christian, or Islamic—is sufficient for spiritual success. Sachedina, in Islamic Roots of Democratic Pluralism, expands this idea into a universal ethical framework rooted in the Quranic assertion of humanity’s primordial unity: “The Quran declares that on the Day of Judgment all human beings will be judged, irrespective of sectarian affiliation, on their moral performance as citizens of the world community. The idea that 'the People are one community' is the foundation of a theological pluralism that presupposes the divinely ordained equivalence and equal rights of all human beings. [...] The statement also indicates that while this unity is justified theologically within the activity of the divine, it is best sought in the ethical sphere, which sustains relationships between peoples of faith.” (Sachedina, pp. 28–29). Sachedina interprets the Quranic concept of Fitra—the innate moral disposition instilled in all humans by God—as the basis for a “global ethic” capable of transcending religious differences. He argues that the Quran’s emphasis on ethical conduct (e.g., 49:13) over doctrinal uniformity provides a foundation for mediating interreligious relations. However, he acknowledges tensions arising from debates over “supersession,” the claim that Islam abrogates prior revelations, which has historically obscured the Quran’s pluralistic potential. Together, these scholars illuminate the Quran’s nuanced approach to community-building. Denny’s textual analysis reveals the Ummah’s fluidity, Miraly underscores its salvific inclusivity, and Sachedina frames it as a catalyst for ethical universalism. The Quran’s vision of Ummah thus operates on two levels: 1. Horizontal Unity: As a socio-political model exemplified by the Constitution of Medina, fostering coexistence among diverse faiths. 2. Vertical Continuity: As a theological affirmation of prophetic unity, linking Muhammad’s message to earlier revelations. This dual framework challenges exclusivist interpretations of Islam, instead positioning the Ummah as a bridge between religious particularity and human universality. By grounding salvation in ethical conduct rather than mere affiliation, the Quran invites a reimagining of interfaith relations—one where diversity is not merely tolerated but celebrated as a manifestation of divine wisdom. Beyond Supremacism Toward Generous Pluralism The assertion of Islamic religious supremacism stands in stark and irreconcilable contradiction to the profound ecumenical spirit that animates the Quran. A rigorous hermeneutical analysis, attentive to context, thematic coherence, ethical objectives, and linguistic nuance, reveals that supremacist interpretations are not authentic reflections of the Quranic message but rather distortions arising from flawed interpretive methodologies. These methodologies often involve selective literalism, the wrenching of verses from their historical moorings, the misapplication of concepts like abrogation, the neglect of the Quran's overarching ethical imperatives (Maqasid), and the instrumentalisation of religion for temporal power or ideological agendas. Such supremacism is "deadly" because it fatally undermines the Quran's vision of a divinely willed diversity where humanity is called to mutual knowing ("O mankind! We created you... that ye may know each other..." 49:13), peaceful dialogue ("dispute ye not with the People of the Book, except with means better..." 29:46), competition in good deeds ("...so strive as in a race in all virtues..." 5:48), and universal compassion ("We sent thee not, but as a Mercy for all creatures." 21:107). It replaces the Quran's soteriological openness, which judges based on faith and righteousness ("Those who believe... any who believe in God and the Last Day, and work righteousness, shall have their reward..." 2:62), with a narrow, exclusivist dogma based on group identity. Theologically, it shrinks the boundless mercy and justice of God. Socially, it breeds intolerance, fuels conflict, and poisons interfaith relations. Internally, it fosters division, stifles intellectual growth, and alienates Muslims committed to pluralis To remain a relevant and transformative spiritual guide in our increasingly interconnected and diverse world, the Quran's inherent ecumenical spirit must be consciously reclaimed and championed. This requires embracing hermeneutical approaches that prioritize context over pretext, ethics over dogma, dialogue over diatribe, and compassion over conquest. It necessitates moving beyond the limited framework of mere tolerance towards the Quranic ideal of "generous pluralism"—a pluralism rooted in mutual respect, active engagement, and the recognition of shared humanity under the one God, mandated by principles like justice (4:135) and kindness (60:8). By undertaking this vital hermeneutical task, Muslims can align their understanding and practice more faithfully with the Quran's enduring call for a world where diversity is not a cause for conflict, but a testament to divine creativity and an opportunity for collective striving towards justice, peace, and mutual flourishing. Bibliography Sachedina, Abdulaziz, Islamic Roots of Democratic Pluralism, New York: Oxford University Press, 2001 Miraly, Mohammad N, The Ethic of Pluralism in the Quran and the Prophet's Medina, A thesis submitted to Institute of Islamic Studies, Montreal of McGill University for the degree of Master of Arts in Islamic Studies, 2006 ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/debating-islam/islamic-supremacism-deadly-spirit-quran/d/135413 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

Unveiling the Sabians: A Ground-Breaking Discovery from the Quran-Alone Methodology

By Naseer Ahmed, New Age Islam 3 May 2025 Introduction For centuries, scholars and commentators have debated the identity of the Sabians in a vague or ambiguous manner. Traditional interpretations have suggested that they could be an ancient religious group, sometimes associated with the Mandaeans or other pre-Islamic sects. However, many of these interpretations appear speculative and rely heavily on external sources that are not directly aligned with the Quranic text. In this article, we explore a fresh approach based on the Quran alone, shedding light on the true identity of the Sabians as described in the Quran. The Scholars’ Approach to Identifying the Sabians Historically, Islamic scholars have attempted to define the Sabians using various sources, often looking to external historical references or previous religious traditions. Some scholars like Al-Tabari and Ibn Kathir proposed that the Sabians were a distinct group of monotheists, possibly related to the Mandaeans, while others considered them to be astral worshippers or early Christians. Despite these various theories, the exact identity of the Sabians has remained elusive. • Al-Tabari references the Sabians as followers of a faith that did not conform strictly to Judaism or Christianity but worshipped God through the stars, a view that aligns with the idea of astral worship. • Ibn Kathir also connected the Sabians to star worshippers, emphasizing their intermediate position between the Jews and the Christians. • Modern scholars, influenced by earlier classical interpretations, have often cited the Mandaeans, who were known for their gnostic beliefs and their reverence for light and water, as the potential heirs to the ancient Sabian tradition. However, all these interpretations face a common challenge: none of these theories are firmly grounded in the Quran itself. The Quran’s mention of the Sabians remains elusive, with little direct explanation or description offered within the text. Rethinking the Sabians: A Quranic Approach When we turn to the Quran itself, we find a different path. Rather than relying on outside sources or speculative traditions, the Quran provides all the clues we need to understand the identity of the Sabians. The answer lies in the context of Surah Al-Baqarah (2:62), Surah Al-Ma'idah (5:69), and Surah Al-Hajj (22:17), which mention the Sabians alongside the Jews and Christians. In these verses, we find that the Sabians are listed as one of the People of the Book who are promised salvation if they believe in Allah and the Last Day and perform righteous deeds. This suggests that the Sabians were a group with a faith rooted in monotheism, much like the Jews and Christians. By closely examining the Quranic text, we can identify that the Sabians were not a group adhering to astral worship or polytheism. Instead, they appear to have been monotheists, believers in Allah, and adherents of Abrahamic principles. The use of the term "Sabians" likely refers to a community of people who had received some form of divine revelation, possibly from an earlier prophet, which could explain their inclusion in the Abrahamic tradition. Historical Corroboration: The Monotheism of Rahmanan The story of Rahmanan is pivotal in understanding the monotheistic nature of the Sabians. Historical records, especially those from pre-Islamic Yemen, provide valuable context for interpreting the religious practices of the people of Saba (ancient Yemen). According to archaeological and historical studies, Rahmanan was a term used in ancient Arabian inscriptions to refer to the Lord of Mercy, a concept synonymous with the Merciful God (Ar-Rahman) in Islamic theology. The connection between the Sabians and Rahmanan supports the theory that they practiced a form of monotheism centred on the worship of a singular divine being, transcending the later introduction of polytheistic practices in the region. Saba, the ancient kingdom in modern-day Yemen, was known for its prosperity, but the people had initially turned to worshipping the sun, as recounted in the Quranic story of the Queen of Sheba (27:23-44). However, this worship was not rooted in a rejection of a singular deity but instead reflected a cultural misunderstanding or distortion of the true monotheism once known to their ancestors. • The Monotheistic Worship of Rahmanan: In ancient inscriptions from Yemen, references to Rahmanan demonstrate that the people of Saba had a deep-rooted understanding of God's mercy and sovereignty, which was later obscured by sun worship and other polytheistic practices. The term Rahmanan is strikingly similar to the Quranic Ar-Rahman, one of Allah's attributes. This is a crucial link that aligns the Sabians with the worship of a singular, merciful God. • The Shift to Monotheism: Solomon’s interaction with the people of Sheba, particularly in the Quranic narrative, indicates that their return to monotheism was prompted by his guidance. This aligns with historical records suggesting a transition from polytheism (sun worship) to a more Abrahamic monotheism, marking the conversion of the people of Saba to a form of Islam—the faith of submission to the one true God. The Sabians as the People of Saba By piecing together the Quranic evidence and historical context, we can assert that the Sabians were, in fact, the people of Saba who had practised sun worship but eventually embraced monotheism under Solomon's guidance. This transition marked their shift from polytheism to the worship of Allah, a process akin to the journey of many other Abrahamic communities. • Saba and the Queen of Sheba: The Quran presents the Queen of Sheba as a pivotal figure who, after being confronted with Solomon's wisdom, rejected sun worship and embraced the true faith of Islam—submission to the one true God (27:44). This transformation suggests that the people of Saba followed her lead, thus aligning their faith with monotheism. • The Quranic Concept of Islam: In the Quran, Islam is not limited to the time of Prophet Muhammad (peace be upon him) but is the universal message of submission to Allah given to all prophets. This means that Solomon, in his time, was a prophet who conveyed the message of Islam to the people of Saba. Therefore, the Sabians, as monotheistic worshipers of Allah, can be seen as followers of an earlier phase of Islam, akin to the Jews and Christians, who were also recipients of divine guidance. Final Thoughts: When the Quran Speaks The insights in this article—like all of my work—are not the product of speculative theology or borrowed traditions, but the result of allowing the Quran to speak on its own terms. The Quran opens itself to those who approach it with humility and sincerity, free of preconceptions. But it remains closed to those who impose inherited frameworks, sectarian biases, or external texts upon it. In my experience, this Quran-Alone Methodology has led to over a hundred articles, each uncovering a fresh insight. While others continue to circle around inherited interpretations, often repeating the same theological motifs, my approach has consistently yielded new understanding—grounded, verifiable, and coherent. This is not because of any special ability on my part, but because the Quran itself rewards those who listen with respect and patience, rather than dictating to it what it must say. The case of the Sabians is but one example. Many more lie hidden in plain sight, awaiting only the reader who dares to look with fresh eyes. ------ Author’s Note: Readers are encouraged to reflect, question, and engage with the conclusion presented in this article by interacting with the discussion link: https://chatgpt.com/share/6814df83-3854-8006-8449-9ab2a092dd47 that contains the complete process for creating this article. They may share any material findings with a link to their chat. For direct interactions, email me at Naseer.hmed@yahoo.in . This is a living project, and the chat will be updated with anything that merits refinement. Comments posted without validating them with the chat will be ignored. ---- 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/unveiling-sabians-discovery-quran-methodology/d/135412 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

Dhaka Hands Off With 'Occupy Northeast India' Comment by Major General ALM Fazlur Rahman (Retired)

By Nava Thakuria, New Age Islam 3 May 2025 As India continues its assertiveness against Pakistan for the covert support to cross border terrorism, a Bangladeshi ex-military officer’s comment sparked a major controversy as he opined that Dhaka should occupy northeast India if the Union government in New Delhi adopts a military aggression against Islamabad. But his over ambitious comment was short lived as the interim government of Bangladesh made distance from it. The caretaker government, led by Nobel laureate Professor Muhammad Yunus, clarified that the statement made by ALM Fazlur Rahman, head of the commission probing the 2009 Border Guard Bangladesh killings, was an entirely personal view. File photo of National Independent Investigation Commission head ALM Fazlur Rahman with Chief Adviser of Bangladesh's interim government Muhammad Yunus | X/@ChiefAdviserGoB ------ “Government of Bangladesh wishes to clarify that the recent remarks made by Major General ALM Fazlur Rahman (retired) on his personal social media account were expressed solely in a personal capacity,” said the foreign ministry, adding that the comments do not reflect the position or policies of the government and as such it neither endorses nor shares such rhetoric in any form or manner. The ministry also stated that Bangladesh remains firmly committed to the principles of sovereignty, territorial integrity, mutual respect and peaceful coexistence of all nations. The former head of Bangladesh Rifles (currently BDR) also suggested that Dhaka should discuss with the China government for a joint military system. Meanwhile, the Pahalgam terror attack, where 26 innocent tourists lost their lives to Islamist terrorists on 22 April 2025, compelled New Delhi to mount all kinds of pressure on Islamabad for its continued patronage to terrorists in disruptive activities inside the picturesque Kashmir valley for decades. Prime Minister Narendra Modi recently sent a stern message to Islamabad with major diplomatic offensives including the closure of integrated Attari-Wagah border check-post (between India and Pakistan), exemption of visa service to Pakistani nationals and suspension of the Indus Waters Treaty (IWT), which was signed in Karachi by the then Prime Minister Jawaharlal Nehru and Pakistan President Mohammed Ayub Khan. The National Investigation Agency (NIA) had already taken over the case and started its probe. The security forces demolished at least nine houses belonging to the terrorists suspected to be involved with the Pahalgam brutal attack and also detained nearly 2,000 local people presumably as sympathizers to the rebels of Resistance Front, an offshoot of Pakistan-based Lashkar-e-Taiba (a UN-designated terrorist outfit), which promptly claimed responsibility for the cowardly attack. Nearly one thousand Pakistani nationals left for their country through Attari-Wagah check-post and many Indians also returned back till it was fully closed on 1 May. Islamabad also vowed to respond to any retaliation from the Indian side and shut its airspace to all India owned and operated planes. New Delhi reciprocated by deciding to close the airspace for all Pakistani flights. Islamabad also suspended all visas under the SAARC Visa Exemption Scheme, issued to Indian nationals and ordered them to leave the country immediately. Earlier New Delhi withdrew visas of all Pakistani nationals with exception in some cases only and asked them to go back urgently. Authentic sources claim that nearly 25,000 Pakistani people were residing in India, where some brides were identified, living for decades but never tried to get Indian citizenship. Soon after Union home minister Amit Shah asked all State chief ministers to take actions against the Pakistani nationals taking shelter in their respective places, an unusual story broke out. The ruling Bharatiya Janata Party lawmaker Nishikant Dubey made an astonishing claim that India is giving shelter to over five lakh Pakistani women, married to Indians, but without citizenship. The outspoken Parliamentarian even termed the phenomenon as ‘a new face of Pakistani terrorism in India’, as those women (with long-term visa) avoided applying for Indian citizenship, but never left behind grabbing benefits of various welfare schemes meant for deserving Indian dwellers. The Indian diasporas around the world organised protest-demonstrations against the targeted killing of Hindu tourists in Kashmir. In a sincere show of unity and resilience, members of the Indian community in various countries came together urging New Delhi to take appropriate actions against the terrorists and their supporters. Holding national tri-colour and placards, the participants in London, Paris, Zurich, Copenhagen, Frankfurt, Kathmandu, Tokyo, Melbourne, etc chanted slogans like Pakistan Murdabad, Bharat Mata Ki Joi, Hindu Lives Matter and also urged the international community to speak up against terrorism and support the initiative to promote peace, harmony and progress across the globe. Amid all development, Congress leader Rahul Gandhi urged the central government to accord the status of a martyr to those killed in Pahalgam. The leader of opposition in Lok Sabha stood with the families of Pahalgam terror attack victims in their grief and requested PM Modi to respect the sentiment of the bereaved families. On the other hand, the evolving situation compelled Islamabad to postpone foreign minister Ishaq Dar’s scheduled visit to Dhaka on April 27-28. Dar, who also serves as the deputy to Prime Minister Shehbaz Sharif, was expected to enhance the increasing Dhaka-Islamabad relation (read anti-New Delhi enterprise) with various bilateral initiatives. ----- Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URl: https://www.newageislam.com/current-affairs/dhaka-occupy-northeast-india/d/135408 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

Temple Entry For Muslims

By Sumit Paul, New Age Islam 3 May 2025 "In the land of Lord Krishna, several prominent temples in Mathura and Vrindavan have pushed back against growing calls for boycotting Muslims - either from entering temples or for business interactions - stressing that devotion (bhakti) knows no religion or caste." Courtesy, NAI, News snippets While it's admirable, you also come across a statement in the same news item that, " Muslims are not allowed inside Radhaballabh temple." This shows that Muslims are still selectively welcome in Hindu shrines. I've no intention to drive a wedge between Hindus and Muslims. I'm just stating the fact/s because this entry issue has ailed Hinduism for centuries. Though asking a devotee's religion and caste at Kashi, Vishwanath temple and Jagannath temple in Puri is not in practice any longer, subtle ways are still prevalent to know a person's caste. For example, when your Gotra is asked in a Hindu temple, it means that your caste will automatically become obvious. Hindu apologists may say that caste and Gotras are different. Sorry, they're not. Gotra Praakatya Jaati Parinivritti (Gotra spills the beans). Many temples in South India subtly enquire about your Gotra to know your caste. That's why a few years ago, a Hindu priest from a temple in the southern Indian city of Hyderabad made headlines for carrying a Dalit (formerly known as untouchable) man on his shoulders into the temple's inner sanctum. It has been seen as a dramatic move because Dalits have historically been denied entry into temples as they are considered "impure" by many conservative Hindus. Even today, most temples in India do not allow Dalits to enter (BBC, April 20, 2018). Traditionally, they (Dalits) have been segregated from the upper castes and are not allowed to attend the same temples, schools or even drink from the same cups or wells. They do not get equal education and job opportunities, and are often victims of exploitation, abuse and violence. Hindu masses still believe that Dalits and Muslims are the same because there's no denying the fact that Dalits embraced Islam en bloc. While temple authorities might allow Muslims and Dalits to enter temples and the holy places of Hindus, the general tenor among the Hindus is against it. We've a long way to go before we can eradicate the scourge of casteism. But when the country is getting ready for the caste-based census, do you think this deep-rooted issue will ever be completely expunged from the psyche and soil of Indians and India? Lastly, it must be stated that the Madras High Court has ruled that non-Hindus should not be allowed beyond certain areas of temples, as they are not considered places of worship for non-Hindus. To cut the matter short, the issue of temple entry for Muslims and other non-Hindus remains a contentious one. While there are legal and historical precedents for allowing certain groups access to temples, the issue of religious practices and beliefs is a major factor in ongoing discussions. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URl: https://www.newageislam.com/current-affairs/temple-entry-muslims/d/135409 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Shaikh Ruknuddin Ismail Chishti of Bihar: A Quiet Torchbearer of Chishti Silsila

By Adnan Faizi, New Age Islam 3 May 2025 One Of The Few Indian Sufi Figures With Khilafat From Both Nizami And Ismaili Branches Of The Chishti Order, Remembered For His Solitary Chhilla And Quiet Spiritual Legacy In The Bihar-Uttar Pradesh Region. Main Points: 1. Respected Chishti figure from the Bihar border region 2. Received khilafat in both Nizami and Ismaili Chishti branches 3. Undertook a 40-day solitary chillah in a forest 4. His spiritual lineage and practices are recorded in Tareekh-e-Mashaikh-e-Chisht 5. His shrine is still visited today, though public recognition remains limited ----- Introduction Hazrat Shaikh Ruknuddin Ismail Chishti is a lesser-known but spiritually significant Sufi saint of the Chishti tradition in India. His name appears in Tareekh-e-Mashaikh-e-Chisht, where his lineage, training, and practices are briefly noted. Though not widely documented, his legacy continues in certain spiritual circles across the Bihar and Eastern Uttar Pradesh region. Early Life Born as Ruknuddin, the title ‘Ismail’ connects him to the Ismaili-Chishti order. He hailed from a modest family near the Bihar–Uttar Pradesh border, growing up in an environment of inner reflection. His early years were dedicated to study and spiritual contemplation in solitude. Training, Bay‘ah, and Khilafat Hazrat Shaikh Ruknuddin received spiritual training under a respected Nizami-Chishti Sufi, though the exact name of the saint is not recorded. He entered the Chishti-Nizami order through bay‘ah, dedicating himself to spiritual practices. Later, he also received khilafat from a saint of Ismaili-Chishti order, marking his unique role in bridging both branches of the Chishti order. The Nizami-Chishti order, founded by Hazrat Khwaja Nizamuddin Auliya Badayuni Dehlvi, emphasises love and service, while the Ismaili-Chishti branch focuses on esoteric wisdom and spiritual awakening. Spiritual Practices and Influence A pivotal moment in Hazrat Shaikh Ruknuddin’s life was his 40-day solitary retreat (Chhillah) in a forest, marking a turning point in his spiritual journey. His practices of silent remembrance (Zikr-E-Khafii), deep meditation (Muraqaba), and spiritual poverty (Faqr) influenced many. While he had few disciples, at least two became respected figures within the Chishti order. Demise and Continued Legacy Hazrat Shaikh Ruknuddin’s exact date of death is unclear, but he is believed to have passed around the 15th century. His shrine located in a small village near the Bihar-Uttar Pradesh border, is still visited by followers, although his legacy has not been widely revived or documented. ------ Adnan Faizi is a Peace and Harmony activist based in Delhi. He is an alumni of CCS University, Meerut. URl: https://www.newageislam.com/islamic-personalities/hazrat-shaikh-ruknuddin-ismail-chishti-silsila/d/135411 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 Mohsin Fund: Reviving The Waqf Properties In India

By New Age Islam Staff Writer 2 May 2025 This article explores the innovative work of the Mohsin Fund, a grassroots initiative in Gujarat that is reviving neglected Waqf properties—Islamic charitable endowments—by turning them into functional community assets like student hostels and training centres. Amid widespread mismanagement and encroachment of Waqf lands across India, the Mohsin Fund stands out as a successful, transparent, and sustainable model led by ordinary citizens. It highlights how collective community action, rooted in Islamic principles and aided by modern tools, can reclaim these valuable resources for education, healthcare, and social upliftment, offering a replicable blueprint for waqf reform across the country. Major Points: 1. The Mohsin Fund was initiated by the Quran Foundation, a Gujarat-based non-profit organisation headed by Dr. Shakeel Ahmed. The fund is being named after Syedna Mohsin, a man renowned for assisting others and being kind. 2. The concept is simple but powerful: if the government won't or can't revive these waqf assets, then the community should step in and do it themselves. 3. The Mohsin Fund has shown that even a small number of people with community leaders, transparent procedures, and a strong goal can revive Waqf properties and utilise them in the community's interest. 4. This model sets the trend not just for Muslims in Gujarat but for all Indians. ------ Muhammad Mohsin ----- There are many acres of land in India that are vacant, deserted, or inhabited by others, although they are public. Such types of lands are referred to as Waqf properties, which are donated in an Islamic manner for religion and charity. Ideally, these lands could have been utilised to educate children, provide shelter to homeless individuals, or provide medical care to the poor. But the majority of these lands are plagued by mismanagement, corruption, and neglect. But something extraordinary is happening in Gujarat. A community initiative called the Mohsin Fund is demonstrating how these forgotten Waqf properties can be renovated and reused as useful facilities for the Muslim community. The project's success offers a means to enhance Waqf properties throughout India—without waiting an eternity for the government to move. The Beginning of a New Idea The Mohsin Fund was initiated by the Quran Foundation, a Gujarat-based non-profit organisation headed by Dr. Shakeel Ahmed. The fund is being named after Syedna Mohsin, a man renowned for assisting others and being kind. The concept is simple but powerful: if the government won't or can't revive these Waqf assets, then the community should step in and do it themselves. Right from the start, the Fund was founded on Islamic principles of beneficence, honesty, and public service. It was built on the original concept of Waqf—using land or property to benefit society and please God. The initiators of the Mohsin Fund believed that these principles could be combined with contemporary tools such as online transparency, building architecture, and local involvement to convert abandoned waqf land into meaningful projects. Taking Charge of Their Own Lives The Mohsin Fund began searching for vacant Waqf lands in cities and towns in Gujarat, rather than awaiting Waqf boards or government departments to initiate the search. The team approached the local community, donors, and friends for funds. The funds did not originate from prosperous businesspeople or politicians, but from ordinary individuals—teachers, shopkeepers, drivers, and housewives—each contributing what they could. The funds were invested in legal fees, planning development, building, and outreach to the community. Each rupee was accounted for and disclosed. The Foundation employed websites, social media, and public forums to demonstrate to people how their contributions were being used. Transparency facilitated trust and the recruitment of more supporters to the cause. A Real Success Story: The Hostel in Bharuch The Mohsin Fund's finest work so far has been done in Bharuch, Gujarat. There was a Waqf property which had been lying empty and unused for years. Rather than letting it deteriorate, the Mohsin Fund stepped in and converted it into a hostel for Muslim students from the backward regions. This hostel is not just a place to sleep. It also provides coaching, scholarships, career guidance, and a library. The concept is to assist students who would otherwise not be able to continue their education or are forced to live in sub-standard facilities. The hostel is operated professionally and with concern, with a clean and safe environment to study and develop. It is also made self-financing, with the students contributing a small monthly fee to cover the basic expenses, so that it will not be so dependent on donations in the long run. The Bharuch project is a good example of how Waqf land can be developed in the interest of the people. It has made many think about Waqf and what can be done with it if used efficiently. The Larger Issue Of Waqf In India India has over six hundred thousand acres of waqf property, and it is the country's largest source of charity property. However, the majority of these properties are in the possession of others or are lying dormant. Most of the Waqf boards that are responsible for managing and safeguarding these properties are also beset with issues such as insufficient funds, poor management, or even corruption. The 2006 Sachar Committee Report states that if utilised to their potential, the Waqf properties would generate thousands of crores of rupees annually. These funds could be utilised to construct schools, hospitals, and houses for poor people. These properties have become symbols of lost opportunity. The Mohsin Fund is an exemplary case of how things can work when average citizens stop waiting for the government and begin creating solutions on their own. It shows that even little things can make a difference if done in good faith, thought, and supported by the people. What Sets the Mohsin Fund Apart The Mohsin Fund stands out in that it foregrounds the community. It sees Waqf as our common good, not as a matter of law or something to be resolved by the state. The team does not hold back and wait for officials or politicians to act. They take initiative and carry out the crucial work themselves—carrying out surveys, demystifying legal titles, and constructing buildings that address real needs. The Mohsin Fund is different from most projects that fail because they are mismanaged or not followed through on. It does everything it can to keep the public's trust. It provides donors and beneficiaries with all the information, including building budgets and schedules. Transparency like this is not common and has proven to be one of the fund's biggest assets. Another important aspect is its emphasis on sustainability. The emphasis is not on establishing free services that will be operating at a loss in a few years but establishing institutions that will be self-sustaining. Whether a hostel, clinic, or training centre, all projects are established to fund their own basic expenses in the long term. This helps the fund avoid constantly having to raise funds and makes its work more sustainable. Challenges During the Journey The Mohsin Fund has done well but has faced a lot of difficulties. Waqf records in India are generally incomplete, dated, or in conflict. Getting clear legal ownership of waqf land takes months or even years. At times, the land is occupied illegally by powerful people and resisted any attempt at making changes. The Fund has been finding it difficult to raise funds in some regions, especially where the economy is weak. It takes much effort and commitment to raise funds from small contributors. Another problem is that individuals are unaware of the importance of Waqf properties. Most Muslims do not know that Waqf is their common heritage and that they need to protect it. Nevertheless, through determination and faith in its mission, the Mohsin Fund continued to increase and inspire others. Can This Model Be Replicated Across India? Gujarat's experience with the Mohsin Fund demonstrates that Waqf reform is possible without large government programs or foreign assistance. It just needs local leaders, transparent plans, and citizens taking action. This model can definitely be replicated elsewhere in India, where many Waqf properties must be upgraded. One such way to achieve this is by establishing regional Waqf revival groups under the Mohsin Fund. Local NGOs, student organisations, or religious scholars could head these groups. Each group could attempt to identify one or two significant waqf lands in their region and convert them into productive institutions. At the national level, one can establish a network to assist such local organisations. This network can offer legal advice, building design, fundraising strategies, and training resources. Technology can be of great help here—through apps or websites showing all waqf properties, tracking donations, and reporting on progress in real time. Public awareness will also play a significant role. Workshops, online training, and media campaigns can be utilised to popularise waqf and prepare young leaders to inherit the mantle. Legal reforms are also necessary. The Waqf Act has to be modified to enhance people's participation and stern action against encroachments. The Bigger Picture: Waqf as a Means of Contributing to Society's Transformation Reviving Waqf properties is not just about real estate and land. It's about dignity, opportunity, and people power. If done correctly, Waqf reform can change the lives of millions of people—mostly the poor and marginalised. It can give shelter to widows, education to children, and medical care to the elderly. It can create employment, generate jobs, reduce crime rates, and enhance an empowered civil society. The Mohsin Fund is proof positive that the dream can be attained. It is proof that if people own their problems and work together in good faith with a clear intention, change is possible. It is a silent revolution—no slogans, no protest—fuelled by compassion, strategy, and trust. Conclusion: The Path Forward Waqf in India is a precious resource that has remained untapped for a very long time. It has been misused, neglected, or left in the hands of others for a very long time. The Mohsin Fund has shown that even a small number of people with community leaders, transparent procedures, and a strong goal can revive waqf properties and utilise them in the community's interest. This model sets the trend not just for Muslims in Gujarat but for all Indians. By sheer will and collaboration, we can build a new tomorrow where waqf is a cause of hope, pride, and advancement—and not of neglect and despair. India's Muslim community possesses the knowledge, the motivation, and the belief to make it happen. The question is: are we willing to learn from the Mohsin Fund and take the first step? URL: https://www.newageislam.com/islamic-society/mohsin-fund-waqf-properties-india/d/135404 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

Pahalgam Tragedy: What Is The Way Ahead For Peace?

By Ram Puniyani for New Age Islam 2 May 2025 The killing of 26 tourists and injuring of many more tourists in Baisaran in Kashmir was a tragedy beyond words. The terrorists claimed to be part of Pakistan based Lashkar-e-Tayyaba’s front ‘The Resistance Front’, who have taken the responsibility for this dastardly act. They identified people by religion and brutally fired upon them. One of the people killed was Syed Adil Shah, the one who used to take the tourists on pony. The rescue was done mainly by Muslims, till the Helicopters arrived and the injured were treated by a team of Muslim doctors. Whole of Kashmir observed Bandh and the slogans of ‘Hindu Muslim Bhai Bhai’ (Hindus and Muslims are brothers) were in the air. The Prime Minister at that time was in Saudi Arabia; he returned and instead of visiting the site of terror, went to attend the election rally. PM Modi did not Chair the all party meeting as he rushed to Bihar where sitting on the dais he was seen joking with BJP’s ally Niteesh Kumar. All the opposition parties; very correctly pledged their support to the ruling coalition in countering the after effects of the terror attack. This strategy of his was in contrast to his visiting Godhra in Gujarat when he rushed to the site of coach burning within half an hour of the disaster and directed that the burned bodies be taken to Ahmedabad where a procession was taken out with the dead bodies. The social media was abuzz with messages demonising the terrorists as Muslims. ‘They asked the religion first’ was the central point of spreading Hate against Muslims. This trend is so prevalent here already where Muslims are killed on the pretext of beef and love jihad. They are denied (sale or rent) after asking their names. They are denied jobs because of their religion. The Government and Godi media over projected the Muslim angel of the terror attack. It totally blanked out the failure of security and the absent role of Intelligence in the incident. This is quite akin to the Pulwama case where a mass hysteria was created about the terror attack but failed to take up the issue of how could RDX come in despite the heavy security already in place. This time there is news that there was some indication of impending attack, what was the Government doing to prevent it? One has to cross so many military barricades to reach Baisaran, how can terrorists do that? After the tragedy the local Muslims, the pony handlers, the auto rickshaw pullers and hotel owners (all Muslims) helped the travellers and decided not to charge them any money. The airlines on the contrary made hay by increasing the airfares taking advantage of the situation. Many Kashmiri students faced harassment in their hostels (were asked to leave) and Kashmiris in different parts of the country faced harassment. The Indian Government decided the measures to stop the Indo Pak water treaty. Pakistan leadership stated that violating the water treaty is like an act of war. The clouds of confrontation are uncomfortably very much there in the sky. This terrorism is a bane of Kashmir. Its genesis has been a complex phenomenon. The dissatisfaction among the Kashmiris began with the dilution of the Treaty of accession, when Sheikh Abdullah the lion of Kashmir started feeling the discomfort due to that. He started loud thinking; whether it was a mistake to accede to India. This dissatisfaction had a total Kashmiriyat colour. Kashmiriyat is a culture which synthesises Vedanta Tradition, Buddhist values and Sufi teachings. This got complicated with Pakistan’s promotion of dissatisfaction and giving it a violent form. In the 1990s as Al Qaeda terrorists became stronger, similar elements turned the purely Kashmiriyat resistance into a communal issue. Kashmiri Pundits were harassed and they emigrated from the valley when V.P. Singh Government, supported by BJP was in power in the centre. Pro BJP Jagmohan continued to oversee the operations in Kashmir when the Pundit exodus took place. He provided facilities for them to emigrate. The move of locals to ensure security and protection to Pundits was thwarted. While Atal Bihari Vajpayee coined ‘Insaniyat, Kashmiriyat and Jamhuriyat’ (Humanism, Kashmiriyat and democracy) was the best formula coined to ensure peace in the region. The democratic process in Kashmir has been thwarted most of the the time. Instead the measures to suppress the popular will have been the main hall mark from the last many decades. Earlier also elections in Kashmir were not so fair, that is true. With Modi coming to power initially demonetisation was put forward as a panacea for controlling the terrorism. Demonetisation was an all round failure. Then came the abolition of article 370. This along with demoting Kashmir from statehood to Union territory was touted as the solution to the problem of terror. Claims were made by Home Minister Amit Shah that there is peace and terrorism has been curtailed, which encouraged the tourists from all over the country to travel to Kashmir. Sporadic acts of terror against Kashmiri Pundits and others kept occurring and tormenting the spirit of Kashmir. Now a Union territory, the Chief Minister Omar Abdullah is not a part of security cover. Last time Mr. Amit Shah called a high level security meeting, Abdullah was kept out of the process. The Central Government is totally controlling the law and order! How can terrorism be eliminated? The high handed approach to divert the locals from managing the affairs of the state is a big obstacle to the countering of terror. The repeated failure of security, Pulwama and now Pahalgam is a matter of deep concern. Kashmir as part of India deserves full support from all over India to walk on the path of peace where Atal Bihari Vajpayee’s Jamhuriyat has to play a big role. The statehood of Kashmir and strengthening of democratic process is the need of the hour. Our fellow citizens in Kashmir need an atmosphere where due security is provided and tourists can keep flocking to Kashmir fearlessly. Tourism being the main lifeline for survival of the locals deserves utmost consideration in Kashmir policy. As the nation stands solidly with the ruling Government, the Government in turns needs to take the suggestions of opposition in a serious manner. As some said, war is no solution, war itself is a problem, URL: https://www.newageislam.com/current-affairs/pahalgam-tragedy-peace/d/135398 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 Trauma Of Corporal And Non-Corporal Punishment

By Sumit Paul, New Age Islam 2 May 2025 Mehnaz Akber Aziz wrote in The News (Pakistan), "As the World took cognisance of the International Day to End Corporal Punishment of Children which fell on April 30, the question again arises: where does Pakistan stand in protecting its children from being beaten in institutional settings? " While Ms Aziz's concern for the children of Pakistan is alright and understandable, India is also not far behind on this count as many kids in India and many parts of the world have gone through this trauma. By the way, the International Day to End Corporal Punishment is celebrated annually on April 30th. This day is a global call to action to end all forms of violent punishment against children, advocating for their protection and well-being. It's a time to raise awareness, support child victims, and urge governments to ban corporal punishment and implement legal reforms. All types of school, home and institutional punishment meted out to children should be condemned. Non-physical punishment also comes under it. But verbal jibes, being invisible and intangible, have a more adverse effect on the minds of impressionable kids. Physical or mental punishment, although it’s supposed to be about discipline, often inflicts deeper emotional and physical damage in children. Governments have a key role to play, and countries are coming together to call for more urgent action to ban and eliminate corporal and mental punishment. Implementing legal reforms is key to stopping corporal and non-corporal punishment - to send the message that any kind of punishment is unacceptable. An 18-year old Sri Lankan girl, Sneha Henarathmudali, has rightly written that, "Even what some may consider a ‘light slap’ could lead to serious consequences, especially for younger kids. Neuroscience shows that repeated punishment can change how a child’s brain develops, affecting emotions and decision-making, similar to trauma. The effects don’t fade with age; they often last a lifetime." Spare the rod and spoil the child is an archaic and obsolete Biblical proverb that has completely lost its relevance. But the Bible also says, ' Violence begets violence.' Former jailer of Tihar Jail, Sunil Gupta, observed that many hardcore criminals used to be punished by their parents and teachers when they were kids. That embittered them for life. Ranga and Billa, who were hanged at Tihar on January 31, 1982 for raping and killing a Naval officer's young kids in 1978, were repeatedly punished during their childhood even when they were not at fault. By teaching respect instead of fear, children will automatically learn to be responsible, emotionally strong adults. Like M K Gandhi said, peace begins with children and that means raising them with patience, not pain. Corporal punishment, at any age, has a debilitating effect on all individuals involved in it. One physician, addressing the Kazan Medical Society in 1895 said that it 'not only debases but even hardens and brutalizes human nature'. Chekhov, who was also a practising physician, denounced corporal punishment, adding that it coarsens and brutalizes not only the offenders but also those who execute the punishments and those who are present at it. Teachers and parents' scathing and sarcastic comments have ruined the lives of many kids. Even a seemingly innocuous comparison among the kids and offspring could have far-reaching ramifications. After all, comparisons are always odious. Snide remarks are also punishments, albeit not obvious. Any kind of punishment isn’t discipline, it’s damage. It creates fear, not respect; silence, not growth. Remember, one cannot prevent abuse through discipline, when abuse and discipline feel exactly the same. From the Islamic perspective, One specific Hadees, narrated by Dawud, states that parents should encourage children to pray by the age of seven and, if they do not, gently beat them by the age of ten. This Hadees is often cited in discussions about corporal punishment. While the Quran doesn't explicitly forbid corporal punishment, it also doesn't endorse it. The Quran emphasizes the importance of patience, understanding, and guidance in raising children. Lastly and interestingly, Britain was the last developed country where beating school children was respectable. This was outlawed only in 1988 - by one vote in Parliament. Parents are now almost the last people left who can hit children without fear of penalty, as long as it's moderate and fitting punishment...the language of authority still derives from violence, mistakenly, tragically. ---- 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/trauma-non-corporal-punishment/d/135397 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

Reclaiming Queen Sheba from Legend and Patriarchal Readings

By V.A. Mohamad Ashrof, New Age Islam 1 May 2025 The Quranic narrative concerning the Queen of Sheba, elaborated primarily within verses 27:20-44, introduces one of the most prominent female figures in the scripture. Her encounter with Prophet Solomon (Sulayman) serves as a rich narrative that explores themes of sovereignty, wisdom, diplomatic engagement, and spiritual awakening. She stands as a compelling figure whose significance resonates deeply within contemporary interpretive frameworks grounded in justice and reason. However, the inherent strength and agency evident in the Quranic portrayal have frequently been obscured by traditional interpretations. Often shaped by patriarchal socio-cultural milieu and influenced by extra-Quranic materials, particularly Isra'iliyyat (Judeo-Christian lore), these readings tend to relegate the Queen to a subordinate role, primarily serving to validate Solomon's prophetic status, wisdom, and divinely bestowed power. Alternatively, she is embellished with legendary folklore – tales concerning her origins, supposed physical peculiarities, feminine susceptibility, or an eventual marriage to Solomon – details conspicuously absent from the Quranic text itself, often serving to diminish her stature and contain her independence within conventional hierarchical norms. This reality necessitates a critical hermeneutical response to counter such interpretations. Fundamentally rooted in the core Islamic principle of Tawhid (the absolute oneness and sovereignty of God), which inherently negates any claim to divinely sanctioned human hierarchy, including gender hierarchy, and deeply committed to the Quranic emphasis on Adl (justice), this interpretive approach seeks to reread the scripture through a lens that actively affirms human equality and illuminates the agency of figures like the Queen. This involves a critical examination of traditional exegesis (Tafsir), identifying embedded cultural or patriarchal biases and seeking interpretations consonant with the Quran's overarching message of human dignity, intellectual capacity, and spiritual equality for all, irrespective of gender. This approach finds considerable synergy with the spirit and methodologies characteristic of Progressive Quranic exegesis, which champions reason, context, ethical objectives (Maqasid), and critical engagement. This paper undertakes such a hermeneutical analysis of the Queen of Sheba narrative (27:20-44), arguing that the Quran itself showcases her as a powerful paradigm of leadership and empowered subjectivity. This Quranic portrayal directly challenges restrictive interpretations, particularly those derived from traditions like the Abu-Bakr hadith ("Never will a people succeed who appoint a woman as their leader," Bukhari 4425), demonstrating the hadith's fragility when juxtaposed with the Quran's own narrative. Hermeneutic of Justice and Reason A clear understanding of the interpretive framework is paramount before engaging in the textual analysis. This study employs a Progressive hermeneutic grounded in core Islamic principles and committed to discerning the Quran's message of justice and human equality. It seeks to excavate these principles believed to be inherent within the sacred text and the broader Islamic ethical tradition, rather than imposing external ideologies. Key operational principles guiding this approach include: • Tawhidic Paradigm: The foundational principle of God's absolute oneness implies the fundamental ontological equality of all human beings as God's creation (khalq) and vicegerents (khulafa') on Earth. Attributing inherent superiority or authority based on lineage, status, or gender contradicts this core theological tenet. Consequently, interpretations suggesting inherent deficiency, subordination, or limited capacity for any group are subjected to critical scrutiny based on this primary principle. • Justice (Adl): The Quran repeatedly emphasizes justice as a core divine mandate and ethical imperative (e.g., 4:135, 5:8, 16:90). This hermeneutic applies the principle of Adl universally, contending that interpretations endorsing or perpetuating injustice, including gender injustice, are incompatible with the Quran's fundamental ethical trajectory and its overarching objectives. • Contextual Reading: Recognizing the Quran's revelation within a specific historical and socio-cultural milieu (7th-century Arabia) is crucial. This approach, consistent with Progressive exegesis, stresses the importance of distinguishing between universal, timeless principles and context-specific rulings, descriptions, or narratives. This involves sensitivity to linguistic nuances, social customs, political realities, and understanding the environment in which the text emerged to better grasp its universal message. • Holistic and Intra-textual Reading: Interpretations must strive for consistency with the Quran as a whole (reading the Quran by the Quran). Verses are interpreted in light of other verses, preventing the isolation of specific passages to bolster preconceived notions or culturally biased agendas. Narratives involving prominent figures are read alongside others to discern overarching divine principles regarding human potential, responsibility, and relationship with God. • Critique of Biased Exegesis: This approach entails a critical engagement with the history of tafsir, acknowledging that classical commentators, despite their profound piety and scholarship, were inevitably products of their societies. Their interpretations may, at times, reflect prevailing cultural biases (including patriarchal ones) rather than solely the inherent meaning of the text. This critical stance extends to the often uncritical incorporation of Isra'iliyyat, which can carry undertones inconsistent with Quranic principles. Progressive exegesis furnishes complementary methodological tools and orientations that strongly support this justice-focused reading: • Primacy of Reason ('Aql): Progressives championed the indispensable role of reason in comprehending revelation, asserting the fundamental compatibility of faith and reason. This encourages interpretations that are logically coherent, ethically sound, and align with a rational understanding of the world. • Emphasis on Ethical Objectives (Maqasid al-Shari'ah): Progressive thinkers frequently focused on discerning the higher purposes and underlying ethical principles of Islamic teachings, such as justice, mercy, human dignity, and public welfare (maslaha). Interpretations are thus evaluated based on their congruence with these overarching objectives. • Historical Consciousness: Progressives underscored the need to understand the historical context of revelation and the subsequent development of Islamic law and thought. This facilitates a crucial distinction between the eternal divine message and its historical applications or interpretations. • Rejection of Taqlid (Blind Imitation): The Progressive call to move beyond unquestioning adherence to past scholarly opinions encourages fresh, direct engagement with the primary source (the Quran) utilizing contemporary knowledge and critical tools, guided by foundational principles. The synergy lies in the shared commitment to critical engagement, contextual understanding, an ethical focus on justice, and interpretive reform. This approach seeks a more authentic, relevant, and just understanding of the Quranic message, liberated from accumulated cultural biases. Applying this lens to the Queen of Sheba narrative enables an analysis that honours both the text's integrity and its potential for meanings aligned with universal human dignity. Deconstructing Traditional Overlays Before constructing a reading grounded in the Quranic text through a Progressive, justice-oriented lens, it is necessary to briefly acknowledge and critique the prevalent limiting tropes that have frequently coloured the understanding of the Queen of Sheba in traditional exegesis and popular imagination. While her intelligence is sometimes conceded, classical Tafsir and subsequent storytelling often frame her narrative in ways that ultimately reinforce hierarchical structures and diminish her independent political and spiritual stature. One persistent trope revolves around the interpretation of her "submission." Although the Quran unequivocally states her eventual submission to God (27:44), traditional readings have often conflated this act with submission to Solomon. Her own agency, intellectual process, and spiritual reasoning in reaching this conviction are frequently downplayed. A justice-focused reading meticulously highlights the precise wording of her declaration in 27:44: she submits explicitly "to God, Lord of the Worlds". The crucial phrase maʿa sulaymān ("with Solomon" or "alongside Solomon") signifies joining him in a shared state of submission to the same Divine Lord, indicating partnership in faith and spiritual equality before God, decisively not subordination to the male prophet. Another layer of distortion derives from Isra'iliyyat and associated folklore, introducing elements entirely absent from the Quranic account. Tales depicting Solomon's desire to marry her, or scrutinize her physical attributes, serve to domesticate her powerful image, reducing her political significance and reinforcing hierarchical control over female autonomy. An approach grounded in textual integrity rigorously insists on founding the interpretation solely within the confines of the Quranic text, decisively rejecting these extra-Quranic embellishments. The Quran presents the encounter as one between two sovereigns engaged in matters of faith, power, and governance – not romance or superficial concerns. Furthermore, the Queen's actions themselves have sometimes been interpreted through a diminutive lens. Her strategic decision to send a gift (27:35) might be misconstrued as bribery or weakness, rather than recognized as calculated diplomacy. Her measured reaction upon recognizing her altered throne (27:42) or her initial misperception of the glass floor (27:44) might be unfairly portrayed as gullibility, rather than understood as rational responses to extraordinary, divinely-enabled events. By critically identifying and dismantling these limiting overlays, a critical hermeneutic clears the necessary space for a reading that fully respects and appreciates the Queen's portrayal as presented within the Quran itself. Progressive Re-Reading Focused on Justice and Agency Analysing the Quranic verses pertaining to the Queen of Sheba (primarily 27:20-44) through an interpretive lens emphasizing reason, context, justice, and agency reveals a figure possessing remarkable capacity and integrity. A. Legitimate Sovereignty and Political Authority (27:23) The narrative commences with the Hudud reporting to Solomon about the kingdom of Saba: "I found ['wajadtu'] a woman ruling over them ['imraʾatan tamlikuhum'], and she has been given of everything ['ūtiyat min kulli shayʾin'], and she possesses a mighty throne ['wa-lahāʿarshun ʿaẓīm']" (27:23). Significantly, the Quran presents her ruler-ship as an objective statement of fact, devoid of any accompanying condemnation or questioning based solely on her being a woman. The Quran's neutral, factual description strongly supports the view that leadership capacity is not determined by sex. This verse provides direct, unambiguous Quranic acknowledgment of a woman holding supreme political power, serving as a powerful counter-argument against interpretations seeking to limit human potential based on gender. B. Rationality, Consultation (Shura), and Deliberation (27:29-34) Upon receiving Solomon's authoritative letter (27:29-31), the Queen refrains from reacting impulsively. Instead, she initiates consultation (Shura) with her advisors: "She said, 'O chieftains, advise me ['aftūnī'] in my affair; I would not decide ['mā kuntu qāṭiʿatan'] a matter until you witness [and advise] me ['ḥattā tashhadūn']'" (27:32). Her advisors pledge loyalty but defer the ultimate decision back to her sovereign authority (27:33). The Queen then displays sharp political acumen: "She said, 'Indeed kings, when they enter a city, ruin it ['afsaduha']. And thus do they behave ['wa-kadhālika yafʿalūn']'" (27:34). This pragmatic observation reflects a desire to avoid war. Progressives championing rational governance find in the Queen an exemplary ruler. Her reliance on consultation, pragmatic assessment, and prioritization of her people's welfare highlight her wisdom. These verses firmly establish her intellectual capacity and political competence, directly refuting assumptions suggesting women are unsuited for complex decision-making or leadership. C. Astute Diplomacy and Strategic Assessment (27:35) Faced with Solomon's power, the Queen opts for sophisticated diplomacy: "But indeed, I will send to them a gift ['Fa-Nāẓiratun Bi-Ma Yarjiʿu L-Mursalūn'] and see with what [reply] the messengers return" (27:35). This represents a calculated diplomatic probe – testing Solomon's character, buying time, and keeping communication open to avert conflict. This diplomatic initiative underscores the Queen's proactive agency and independent decision-making capacity. She demonstrates a clear preference for diplomacy over militarism, presented as wise and effective leadership. D. Intellectual Curiosity and the Pursuit of Truth (27:41-42) Solomon's subtle alteration of her throne tests her intellect. Asked, "Is your throne like this? ['a-hākadhā ʿarshuki']" (27:42), her response is precise: "She said, '[It is] as though it is it' ['qālat kaʾannahu huwa']" (27:42). She acknowledges the resemblance without jumping to conclusions, showing observation and analytical thinking. This response counters prejudicial views about gendered intellectual capacity. She is presented not merely as a ruler, but as an active seeker of truth, undertaking a journey to investigate extraordinary claims. Her intellectual engagement is portrayed as central to her subsequent journey towards faith. E. Autonomous Spiritual Transformation and Submission to God (27:44) The climax occurs when she mistakes Solomon's glass floor for water. Upon clarification, she declares: "She said, 'My Lord, indeed I have wronged myself ['Rabbi Innī Ẓalamtu Nafsī'], and I submit with Solomon to God, Lord of the worlds ['Wa-Aslamtu Maʿa Sulaymāna Li-Llāhi Rabbi L-ʿālamīn']'" (27:44). This moment of corrected perception catalyses her realization. Progressive exegesis emphasizes Tawhid and individual responsibility; her conversion is a rational choice based on evidence. Crucially, her submission (Islam) is explicitly directed Li-Llāhi (to God). The phrase Maʿa Sulaymān (with/alongside Solomon) signifies joining him in shared submission, establishing spiritual equality, not subordination. This precise phrasing safeguards her autonomy. Her spiritual journey is her own, an independent act of conscience and intellect, providing a potent Quranic model of individual spiritual agency. Deconstructing the Abu-Bakr Hadith Having established the Quran's powerful affirmation of Queen Sheba's leadership through this Progressive lens, grounded in justice and reason, we now turn to a direct critique of the Abu-Bakr hadith ("Never will a people succeed who appoint a woman as their leader," Bukhari 4425), whose claims stand in stark opposition to this Quranic paradigm. Progressive exegetes, employing critical historical and textual analysis, highlight several factors undermining its claim to universal, ahistorical authority: 1. Single Narrator Transmission (Ahad): The hadith is transmitted through a single chain initially. Progressive critics argue that Ahad reports, especially those with significant implications conflicting with broader Quranic principles (like the Sheba narrative), lack the certainty required for universal prohibitions. The risk of error or bias is higher. 2. The Narrator's Credibility: The reliability of Abu-Bakr (Nufay' ibn al-Harith) is historically questioned. Classical sources note his punishment for false accusation (Qadhf), leading some authorities to deem his testimony inadmissible. This historical blemish raises legitimate concerns for interpreters prioritizing stringent verification. 3. Timing and Political Context: Abu-Bakr reportedly recalled this statement decade after the Prophet’s death, introducing memory concerns. Crucially, the context is often linked to the political turmoil following the Persian emperor Kisra's death and his daughter Buran's brief ascension. The statement could be a specific commentary on that perceived instability in a rival empire, not a timeless decree. Progressive scholars also note potential political motives, possibly linking the narration to delegitimizing Aisha's role during the Battle of the Camel. This highlights the danger of decontextualizing hadith. 4. Contradiction with Quranic Principles and Precedent: This is the most critical point. The hadith directly contradicts the Quranic narrative of Queen Sheba, which implicitly endorses successful female leadership. The Quran bases leadership on merit (knowledge, capability, piety, justice – e.g., 2:247, 4:58, 28:26), not gender, and promotes a fundamental egalitarian ethos (e.g., 4:1, 33:35). Accepting the hadith's ban requires ignoring or diminishing the Quranic precedent of Bilqis. Progressive approaches insist the Quran is the ultimate criterion (al-Furqan); conflicting hadith must be critically re-evaluated as context-specific, weak, or misinterpreted. The Quran’s silence on any inherent flaw in Bilqis's rule because she was a woman is profoundly significant, refuting the hadith’s claim. The Abu-Bakr hadith, interpreted as a universal ban, violates the Quranic principle of justice ('adl) by arbitrarily excluding women based on gender, disregarding the Quran's emphasis on individual capabilities. It fosters a binary hierarchy challenged by the Quran’s own narratives featuring capable women like Bilqis. Therefore, the Progressive hermeneutical approach affirms Quranic supremacy, contextualizes the hadith historically and politically, critiques its transmission, and upholds Quranic ethics of justice and meritocracy over the hadith's restrictive generalization. It views the hadith as a historical report reflecting specific circumstances, not a divine, eternal prohibition. From Anomaly to Archetype – Affirming Quranic Justice The re-reading of the Queen of Sheba's narrative through a Progressive interpretive approach focused on justice and agency yields a figure dramatically different from diminished portrayals. The Quran itself presents her unequivocally as a legitimate and capable Head of State, a rational leader prioritizing consultation, an astute diplomat, an intellectually curious seeker of truth, and an autonomous spiritual individual whose submission is consciously directed to God, placing her alongside, not under, God's prophet in faith. This interpretation, grounded firmly in the Quranic text (27:20-44), holds profound significance. It serves as an undeniable Quranic paradigm demonstrating that leadership, wisdom, and rational decision-making are exemplified within the Quran itself, irrespective of gender. Consequently, the assertion derived from the Abu-Bakr hadith – that female leadership guarantees failure – crumbles under the weight of this direct Quranic evidence and the critical hermeneutical analysis exposing the hadith's fragility based on transmission, narrator reliability, context, and direct contradiction with Quranic principles. To universalize the Abu-Bakr hadith is to ignore the Quran's own precedent and impose patriarchal constraints foreign to the scripture's core message of justice and human dignity. The story of Bilqis challenges interpretations seeking to confine individuals based on gender or subordinate their agency. Her commitment to Shura aligns with calls for inclusive governance, and her personal spiritual journey underscores the direct relationship between the individual and God, empowering individuals to claim their own spiritual authority through reason and conviction. The Progressive emphasis on reason, ethics, and context allows this interpretation to resonate strongly, demonstrating the Quran's timeless relevance and challenging inequitable structures by promoting equality as an intrinsic Islamic value. The Queen of Sheba, thus understood, is transformed from a potential anomaly into an enduring Quranic archetype – a testament to the fact that leadership, wisdom, and spiritual authority are not predicated on gender. She stands as a powerful Quranic affirmation of human agency and integrity, offering potent inspiration for contemporary Muslims committed to building societies based on the Quranic principles of justice, consultation, and the equal dignity of all human beings before God. ---- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/islam-women-feminism/queen-sheba-legend-patriarchal/d/135389 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Islam Imprisoned Women? The Untold Story of Khawla bint Al-Azwar, the Warrior Who Defied Stereotypes

By Afroz Khan, New Age Islam 1 May 2025 2025 Khawla bint Al-Azwar, a 7th-century Muslim warrior, shattered stereotypes by leading battles, rescuing her brother, and escaping captivity. Her legacy challenges claims of Islam oppressing women, showcasing early empowerment and equality through her military brilliance and defiance of gender norms Main Points: 1. Mastered swordsmanship, horsemanship, and battle tactics under her brother’s guidance. 2. Commanded female battalions, defeating Byzantine commanders in pivotal wars like Yarmouk (636 CE). 3. Raided enemy camps to free her brother duringy the Damascus siege (634 CE). 4. Inspired troops by impersonating General Khalid ibn Al-Walid, masking her identity. 5. Broke captivity, killed guards, and liberated prisoners using improvised weapons. ------ Khawla bint Al-Azwar, a warrior ----- A common perception today is that Islam has "imprisoned" women. But the reality is far more nuanced. Islamic history is replete with extraordinary women who thrived within its framework, even leading battles and shaping history. Today, we introduce you to one such trailblazer: Khawla bint Al-Azwar, a warrior whose courage and skill shattered stereotypes and etched her name in golden letters across the annals of history. Born in 7th-century Mecca to Al-Azwar Al-Asadi, a chief of the Banu Asad tribe, Khawla grew up in an environment that valued strength and resilience. Her brother, Dhiraar, a legendary warrior himself, trained her in swordsmanship, horseback riding, spearmanship, and military tactics. Under his guidance, Khawla transformed into a formidable fighter, proving that Islam never restricted women’s potential, it empowered them. Khawla’s legacy began to shine during the Muslim conquests of the Levant. In 636 CE, at the Battle of Yarmouk against the Byzantine Empire, she led an all-female battalion. Not only did she command her troops with strategic brilliance, but she also personally defeated a Byzantine female commander, showcasing her unmatched valour. This battle cemented her reputation as a fearless leader. Her bravery was further highlighted during the Siege of Damascus. When her brother Dhiraar was captured by Byzantine forces, Khawla launched a daring raid on the enemy’s rear-guard, freeing him and turning the tide of the battle. Her actions weren’t limited to combat, she also tended to wounded soldiers, embodying both compassion and courage. One of the most iconic tales about Khawla revolves around her impersonation of the famed general Khalid ibn Al-Walid. During a battle, she disguised herself in green armor, covering her face with a veil. Soldiers, inspired by the "general’s" fearless charge, fought fiercely, only to later discover it was Khawla all along. Even Shurahbil ibn Hasana, a Rashidun commander, remarked: “This warrior fights like Khalid ibn Al-Walid, but I am certain it is not him.” In another legendary episode, Khawla was captured after falling from her horse during combat. Taken to a Byzantine commander’s camp, she refused to surrender. Using tent poles as weapons, she rallied fellow female prisoners, killed five guards, and led a dramatic escape. This act of defiance became a symbol of resistance and ingenuity. Khawla bint Al-Azwar’s combat prowess earned praise from Caliph Hazrat Umar. Across Saudi Arabia, streets and schools bear her name, while Jordan honoured her with a commemorative stamp in its Arab Women in History series. Numerous Arab cities host educational institutions named after her. Iraq dedicated an all-female military unit, the Khawlah bint al-Azwar Battalion, in her honour. The UAE’s pioneering military college for women, Khawlah bint Al-Azwar Training College, also celebrates her legacy. Khawla’s life dismantles the false narrative that Islam oppresses women. Instead, her story illustrates how the faith granted women equality and agency centuries ago. She stands as a slap in the face to those who claim: “Islam enslaved women.”, “Islam confined women.” “Islam stripped women of their rights.” Her achievements, on the battlefield and beyond, prove that Islam provided women a platform to excel, lead, and redefine their roles in society. Khawla bint Al-Azwar was not an exception but a reflection of a tradition that honoured women’s strength and intellect. ----- Afroz Khan is a teacher by profession. She primarily writes about women and Islam. She holds a Bachelor's degree in Education. URL: https://www.newageislam.com/islam-women-feminism/islam-imprisoned-khawla-bint-al-azwar-warrior/d/135388 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 Cure for a Life of Heedlessness: Awakening the Muslim Soul

By Kaniz Fatma, New Age Islam 1 May 2025 A Wake-Up Call for the faithful Heart ----- Imagine someone walking through a beautiful garden — flowers blooming, birds singing, sunlight pouring through the trees — yet their eyes are shut. They miss the fragrance, the colour, the life around them. This is what happens when a person lives in a state of heedlessness — Ghaflah in Arabic. Heedlessness is not just forgetting to pray or skipping a few religious duties. It is far deeper. It’s like a fog that covers the heart, making it numb and blind to the truth. A heedless person might laugh, work, earn money, and be admired by others — but inside, they are distant from Allah, from their true purpose, and from the reality of the Hereafter. In today’s world, it’s easy to fall into this state. We are surrounded by distractions — phones, games, movies, trends, and the endless race for success. But the Qur’an and Sunnah call us to something greater. They call us to wake up — to live with purpose, to remember Allah, and to prepare for the life that begins after death. What Is Heedlessness? (Ghaflah) The word Ghaflah comes from an Arabic root that means to forget, ignore, or overlook something important. In Islam, it refers to being careless or unaware of Allah and the life to come. A heedless heart doesn’t feel connected to its Creator. It doesn’t tremble at sin or yearn for prayer. It forgets death, neglects the Qur’an, and focuses only on the dunya — this temporary world. In the Qur’an, Allah talks about this condition again and again — over 30 times! Why? Because it is one of the biggest dangers to the human soul. How the Qur’an Describes Heedlessness The Qur’an uses the word ghaflah in two main ways: 1. Unaware Because of Ignorance Sometimes, a person simply doesn’t know the truth. They’ve never been taught about Allah or the message of Islam. For example, Allah says in Surah Yusuf: “Before this Qur’an came to you, you were among those who were unaware.” (Yusuf 12:3) This kind of heedlessness can be cured with knowledge and guidance. 2. Deliberate Neglect More dangerous is the kind of heedlessness that comes after knowing the truth — but still ignoring it. Allah warns: “Warn them of the Day of Regret when everything will be decided, but they remain in heedlessness and disbelief.” (Maryam 19:39) “The time for accountability has come near, yet people turn away in heedlessness.” (Al-Anbiya 21:1) This is a stubborn kind of blindness — a choice to stay asleep while the truth knocks on the door. Why Did Allah Send Revelation? One major reason the Qur’an was revealed was to wake people up from their heedlessness. It’s like an alarm clock for the soul — reminding us of who we are, why we are here, and where we are going. “So that you cannot say, ‘We didn’t know what the earlier people were taught. We were unaware.’” (Al-An'am 6:156) The Qur’an is not just a book of stories or rules. It is a living message filled with lessons, examples, and warnings — all meant to stir our hearts. The Prophets: Messengers to the Heedless Every Prophet was sent to a heedless nation. Their mission was to wake up their people from spiritual sleep. The Prophet Muhammad (peace be upon him) said: “My example and yours is like a man who lit a fire. Moths rushed into it, and he tried to stop them, but they kept falling in. That’s how I’m trying to hold you back, but you are slipping into it.” (Bukhari) He spent his life warning people, guiding them, and showing them a better path through his mercy and example. Different Types of Heedlessness Not all heedlessness is the same. Islam explains that there are different forms: 1. Good Heedlessness Sometimes, forgetting can be a blessing — like ignoring insults or forgetting past sins after repentance. Allah praises innocent, pure-hearted women in the Qur’an: “Those who slander chaste, unaware, believing women are cursed…” (An-Nur 24:23) 2. Bad Heedlessness This is what we need to worry about. It comes in stages: • Temporary: Even good Muslims can become distracted, but they quickly return to Allah. • Extended: This is when forgetfulness becomes a habit. The person sins regularly and starts feeling nothing. • Complete: The heart is dead. The person mocks religion, lives for pleasure, and refuses any reminder. “The disbelievers enjoy their life and eat like cattle, but the Fire awaits them.” (Muhammad 47:12) How Can You Tell If You're Becoming Heedless? Here are some warning signs: 1. Laziness in Worship Prayers are delayed or skipped. Fasting feels like a chore. Religious duties are done for show, not sincerity. “When they stand for prayer, they do it lazily and only to be seen by others.” (An-Nisa 4:142) 2. No Guilt after Sinning Sins feel “normal.” Lying, backbiting, or watching haram things becomes a habit. The Prophet (peace be upon him) said: “A believer sees his sin like a mountain over his head. A wicked person sees it like a fly that he swats away.” (Bukhari) 3. Wasting Time Excessive games, gossip, or social media — hours lost on distractions with no spiritual gain. “Many people are tricked about two blessings: health and free time.” (Bukhari) How Friends Can Lead You into Heedlessness The people you hang out with have a huge impact on your soul. Allah says: “Do not obey the one whose heart is heedless of Our remembrance.” (Al-Kahf 18:28) On Judgment Day, some will cry: “I wish I had not taken that person as a friend. He led me away from the reminder after it reached me.” (Al-Furqan 25:28–29) What Causes Heedlessness? 1. Blindly Following Culture: Some people say, “We do this because our parents did it,” even if it goes against Islam. “We found our fathers on this path, and we follow them.” (Az-Zukhruf 43:23) 2. Obeying Desires: They chase fun, fame, and feelings — and forget their Creator. “Have you seen the one who takes his desires as a god?” (Al-Furqan 25:43) 3. Being addicted to the World: It’s okay to enjoy halal blessings. But obsession with money, status, and comfort makes the heart hard. “You are distracted by your desire for more, until you reach your graves.” (At-Takathur 102:1–2) 4. Pride: The proud person refuses to admit they’re wrong. Shaytan fell because of pride: “I am better than him. You created me from fire, and him from clay.” (Al-A’raf 7:12) The Price of Heedlessness Heedlessness destroys people — in this life and the next. • In this world: Allah may give blessings, but they become a trap. “When they forgot the warning, We gave them more — until they became proud — then We seized them suddenly.” (Al-An’am 6:44) • In the Hereafter: The greatest regret is realizing the truth too late. “A soul will say, ‘Oh, how I regret what I neglected in regard to Allah.’” (Az-Zumar 39:56) How to Cure Heedlessness 1. Remember Allah (Dhikr) Often Keep your tongue and heart busy with His name. It keeps the soul alive. “And don’t be among the heedless.” (Al-A’raf 7:205) 2. Choose Good Friends Stick with those who remind you of Allah and make you want to do good. “Be patient with those who call upon their Lord morning and evening.” (Al-Kahf 18:28) 3. Think about Death The Prophet (peace be upon him) said: “Remember often the destroyer of pleasures — death.” (Tirmidhi) It wakes the heart and puts life into perspective. 4. Read the Qur’an with Reflection Not just recite — but understand. Let its message reach your heart. “This Qur’an guides to what is most upright.” (Al-Isra 17:9) 5. Seek Knowledge and Act On It Learn your religion — then apply it. Knowledge without action is dangerous. “Are those who know equal to those who do not know?” (Az-Zumar 39:9) Final Words: Time to Wake Up Heedlessness is a silent killer of the soul. But it can be cured. You don’t have to stay asleep. You can rise. Turn to Allah now — with your heart, your time, your worship. Before the grave swallows your chances. Before the door of repentance closes. The reminder is for you, for me, for all of us. “Remind, for the reminder benefits the believers.” (Adh-Dhariyat 51:55) --- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam URL: https://www.newageislam.com/islam-spiritualism/cure-life-heedlessness-muslim-soul/d/135387 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

Sheen Kaaf Nizam: A Gosha Nasheen Poet With Contemporary Ethos

By Sumit Paul, New Age Islam 1 May 2025 Urdu poet Sheen Kaaf Nizam (Shiv Kishan Bissa) officially received Padma Shri on April 28, though his name was announced for the prestigious award on January 25, 2025. Urdu poet Sheen Kaaf Nizam (Shiv Kishan Bissa) ----- Hailing from Jodhpur, Sheen Kaaf Nizam is one of the most popular and venerable Urdu poets alongside Waseem Barelvi and Bashir Badr. I first read him in Devanagari script but didn't get the feel because Devanagari script cannot accommodate all the nuances, subtleties and sounds of Perso-Arabic Nastaliq script. For example, how'll you write the 'Ain' letter in Arabic in a Hindi script? 'Te' and 'Toye' cannot be written separately. The Arabic word Tabeea't with ' Toye,' 'Te' and 'Ain' in between can't be written easily in Devanagari. Fortunately, I got to read Sheen Kaaf Nizam's Urdu poetry in Urdu script published by the Pakistani Urdu newspaper Nawa-e-Waqt. I realised that Sheen Kaaf Nizam Saheb knew how to read and write Urdu very well but he chose to write and edit it in Devanagari for the masses. That's commendable. Shiv Kishan's poetry is simple and bereft of linguistic gymnastics. He follows the meters of Urdu Ghazals and writes simple but straightforward couplets like this, "Kal Ke Akhbaar Mein Tu Jhooti Hi / Ek Toh Acchhi-Si Khabar Rakh De" (Let that be false, but put something in a broadsheet that appeals to the readers). Nowadays, newspapers are rife with all sorts of negative news. One piece of good news is like a whiff of zephyr in an arid land or an oasis in the desert. Or this one, "Apni Pahchaan Bheed Mein Kho Kar/ Khud Ko Kamron Mein Dhoondhte Hain Log" (Losing one's identity in the crowd/ People search for themselves in the rooms). This modern irony is beautifully depicted by the poet. His oft-quoted Sher makes one think because it's the dilemma of every lover/suitor: Aarzoo Thi Ik Din Tujh Se Miloon/ Mil Gaya Toh Sochta Hoon Kya Karoon (I longed to meet you/ But having met you, I'm clueless as to what to do). It's always better to travel than to arrive or in other words, a dream is more exciting than the realization of it: Khwaab Dekhna Acchha Lagta Hai/ Khwaab Ki Taabeer Se Dar Lagta Hai (Naresh Kumar Shaad). Sheen Kaaf Nizam's work is characterized by a blend of traditional Urdu poetic forms and contemporary sensibilities, reflecting a deep understanding of the language and its literary heritage. His poetry delineates human psychology and contemporary realities. Two couplets will prove that: Oonchi Imaratein Toh Badi Shaandaar Hain/ Lekin Yahan Toh Rain-Basere Thay Kya Hue (High-rise buildings are nice / But there used to be night shelters; where have they gone?) and Sabhi Isi Dhun Mein Bhaage Jaate Hain/ Koi Aage Nikal Na Jaaye Kahin (All are in a mad scramble/ Lest others should overtake them). In fine, his work often explores themes of life, loss, and the human condition. Nizam has published several collections of poetry and has also compiled and edited works by other Urdu poets. His poetry collection, Gumshuda Dair ki Goonjti Ghantiyan, won the 2010 Sahitya Akademi Award in Urdu. He selected, compiled and edited Miraji's poetry in the book, "Uss Paar Ki Shaam." A very self-effacing and simple person, Shiv Kishan ji often says, "Jab Tak Aap Zinda Hain, Dikhai De Rahe Hain, Theek Hai. Uske Baad Log Zaroori Samjhenge Toh Yaad Kar Lenge. Duniya Mein Kaun Kis Ko Yaad Karta Hai?" (So long as you're alive and visible, it's okay. After that, people might remember you if need be. Who's remembered in this world? ). To quote Pandit Braj Narayan ' Chakbast ', "Baade-Fana Fizool Hai Naamo-Nishaan Ki Fikra/ Jab Hum Nahin Rahe Toh Rahega Mazaar Kya" (It's pointless to remember after death/ When I'm no more, who cares for my tomb?). This disarming simplicity endears Sheen Kaaf Nizam to all. Though he's a Gosha Nasheen (one who loves solitude) poet, he's not divorced from reality. May your quill never stop and more and more awards are conferred upon you. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/current-affairs/sheen-kaaf-nizam-poet-contemporary-ethos/d/135386 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